Dialogia: Jurnal Studi Islam dan Sosial is a six-monthly journal from Ushuluddin, Adab, and Dakwah Faculty of State Islamic University of Ponorogo (UIN Ponorogo), Indonesia since 2008. The articles of this journal are published in June and December. Dialogia publishes research articles from research results, especially in the field of Islamic studies with multidisciplinary approaches. Dialogia is accredited (SINTA 3) by the Ministry of Research, Technology, and Higher Education, Republic of Indonesia. Dialogia only accepts manuscript submissions written in English and following the guidelines. This journal is available in English version from Vol. 19, No. 2 Year 2021. Address: Jl. Puspita Jaya, Pintu, Jenangan, Ponorogo (0352) 481277 Fax. (0352) 461893. email: dialogia@iainponorogo.ac.id P-ISSN : 1693-1149 (Print) E-ISSN : 2502-3853 (Online)
Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo
Dialogia : Jurnal Studi Islam dan Sosial allow the author(s) to hold the copyright without restrictions and allow the author(s) to retain publishing rights without restrictions, also the owner of the commercial rights to the article is the author.
This article seeks to discuss the emergence of new hybrid identities in the Sabilu Taubah Majelis, Pesantren Mambaul Hikam Blitar, led by Gus Muhamad Iqdam (Gus Iqdam). Gus Iqdam refers to his congregation as “garangan,” new identities that encompass a diverse group of individuals, including former gangsters, gamblers, alcohol consumers, and nightclub performers. Using a phenomenological approach, this article deals with the factors that attract the “garangan” group to participate in the Sabilu Taubah Majelis and how they represent their religious identity. This article argues that the “garangan” group is drawn to Sabilu Taubah’s dakwah due to its welcoming, millennial-oriented, engaging, and non-judgmental approach. Furthermore, the term “garangan” cannot be strictly classified as either abangan or santri, as suggested by Clifford Geertz’s thesis, nor does it fit the concept of “nominal Islam” as proposed by Merle Calvin Ricklefs. Instead, they embody a religious hybrid identity, existing in a liminal space—identifying as santri while simultaneously maintaining aspects of their former professions. In this way, they construct and express their religious identities. REFERENCES Akmaliah, Wahyudi. “The Demise of Moderate Islam: New Media, Contestation, and Reclaiming Religious Authorities.” Indonesian Journal of Islam and Muslim Societies 10, no. 1 (2020): 1–24. https://doi.org/10.18326/ijims.v10i1.1-24. Akmaliah, Wahyudi, and Norshahril Saat. “From Liberalism to Sufism : Ulil Abshar Abdalla Gains Renewed Relevance Online Through Ngaji Ihya.” Perspective: Researchers at ISEAS – Yusof Ishak Institute Analyse Current Events, no. 91 (2022): 1–11. Beatty, Andrew. Variasi Agama Di Jawa: Sebuah Pendekatan Antropologi. Jakarta: Murai Kencana, 2001. Bhabha, Homi K. The Location of Culture. London: Routledge, 1994. Bunt, Gary R. Hashtag Islam: How Cyber-Islamic Environments Are Transforming Religious Authority. Chapel Hill: The University of North Carolina Press, 2018. Casanova, Jose. “Public Religions in the Modern World.” Chicago: The University of Chicago Press, 1994. Daniels, Timothy. Islamic Spectrum in Java. Islamic Spectrum in Java. USA: Ashgate Publishing Company, 2009. Dhofier, Zamakhsyari. “The Intellectualization of Islamic Studies in Indonesia.” Indonesia Circle. School of Oriental & African Studies. Newsletter 20, no. 58 (1992): 19–31. https://doi.org/10.1080/03062849208729783. Edmonds, James. “Smelling Baraka: Everyday Islam and Islamic Normativity.” The American Journal of Islamic Social Sciences 36, no. 3 (2019). Eickelman, Dale F., and Jon W. (et.al) Anderson. “New Media in the Muslim World: The Emerging Public Sphere.” edited by Jon W. Eickelman, Dale F. & Anderson, Second Edi., 1–18. Bloomington: Indiana University Press, 2003. ———. Menuju Masyarakat Komunikatif: Ilmu, Masyarakat, Politik Dan Postmodernisme Menurut Jürgen Habermas. Yogyakarta: Kanisius, 2013. Gary R. Bunt. Hashtag Islam: How Cyber-Islamic Environments Are Transforming Religious Authority. north carolina: The university of north carolina Press, 2018. https://doi.org/10.1163/21659214-00803009. ———. Islam in the Digital Age: E-Jihad, Online Fatwas and Cyber Islamic Environments. London: Pluto Press, 2003. https://doi.org/10.35632/ajis.v21i4.1749. Geertz, Clifford. The Religion of Java. Chicago & London: The University of Chicago Press, 1960. ———. The Religion of Java. London: Free Press of Gleocester, 1964. Hadar, Husein Ja’far Al. Tuhan Ada Di Hatimu. Jakarta: Noura Books Publishing, 2020. Hall, Stuart. “Cultural Identity and Diaspora.” Edited by David Morley. Essential Essays 02 (November 2, 1990). https://doi.org/10.2307/j.ctv11smnnj. Hefner, Robert W. “Where Have All the Abangan Gone? Religionization and the Decline of Non-Standard Islam in Contemporary Indonesia.” In The Politics of Religion in Indonesia. New York: Routledge Taylor & Francis Group, 2011. Heidi A. Campbell. “When Religion Meets New Media.” London: Routledge, 2010. Hew Wai Weng. “The Art of Dakwah: Social Media, Visual Persuasion and the Islamist Propagation of Felix Siauw.” Indonesia and the Malay World 46, no. 134 (2018): 61–79. https://doi.org/10.1080/13639811.2018.1416757. Hidayat, Muhammad Hamdani. “Retorika Dakwah Agus Muhammad Iqdam Dalam Upaya Meningkatkan Religiusitas Jamaah Majelis Taklim Sabilu Taubah Di Ds. Karanggayam Kec. Srengat Kab. Blitar.” UIN Sunan Kalijaga Yogyakarta, 2022. Hilmy, Masdar. “Towards a Religiously Hybrid Identity.” Journal of Indonesian Islam 12, no. 01 (2018). Ismail Fajrie Alatas. What Is Religious Authority?Cultivating Islamic Communities in Indonesia. Princeton & Oxford: Princeton University Press, 2021. Khamami, Akhmad Rizqon. “Nasionalis Cum Nahdliyin: A New Identity for Nominal Javanese Muslim.” Contemporary Islam 16, no. 1 (2022). https://doi.org/https://link.springer.com/article/10.1007/s11562-022-00505-6. Larkin, Jonathan A. Smith; Paul Flowers; Michael. Interpretative Phenomenological Analysis: Theory, Method and Research. London: Sage Publications, 2009. Lukens-Bull, Ronald. A Peacefull Jihad: Negotiating Identity and Modernity in Muslim Java. New York: Palgrave Macmillan, 2005. Masyitoh, Reny. “Dakwah Melalui Media Sosial: Studi Dakwah Gus Iqdam Pada Majelis Ta’lim Sabilu Taubah.” Mukammil: Jurnal Kajian Islam 04, no. 01 (2023). Mubarokah, Aisyatul. “Strategi Dakwah Bil Lisan Gus Iqdam Dalam Meningkatkan Religiusitas Mad’u Melalui Majelis Ta’lim Sabilu Taubah.” Tabsyir: Jurnal Dakwah Dan Sosio Humaira 04, no. 02 (2023). Priyatni, Endah Tri, and Ani Wilujeng Suryani. “Pemanfaatan NVivo Dalam Penelitian Kualitatif NVivo Untuk Kajian Pustaka, Analisis Data, Dan Triangulasi.” Malang, 2020. Ricklefs, M. C. Islamisation and Its Opponents in Java: A Political, Social, Cultural and Religious History, c. 1930 to the Present. Singapore: NUS Singapore, 2012. ———. The Birth of the Abangan. Netherlands: Royal Netherlands Institute of Southeast Asian and Caribbean Studies, 2006. Rofiq, Mohammad. “Pendekatan Komunikasi Massa Dalam Dakwah Gus Iqdam Di Majelis Taklim Sabilu Taubah Blitar.” Jadid: Journal of Quranic Studies and Islamic Communication 03, no. 02 (2023). Ruthven, Malise. Islam: A Very Short Introduction. New York: Oxford University Press, 1997.
Copyright (c) 2025 Saiful Mustofa, Mohamad Khoirul Fata , Seli Muna Ardiani https://creativecommons.org/licenses/by-nc-sa/4.0
The lack of studies on logic-based da'wah strategies in digital conversation formats is an important gap in contemporary religious communication studies. This article aims to analyze how a rational approach is used in delivering Islamic messages through the YouTube podcast "Belajar Islam Pake Logika" with Felix Siauw and Raymond Chin. This study employs a qualitative approach in which descriptive procedures are used to organize the data, while Fairclough’s critical discourse study serves as the primary analytical framework. The object of study is the content of conversations in podcasts lasting more than one hour, with data in the form of complete transcripts obtained through documentation and non-intervention observation. The analysis was conducted through three stages: text analysis, discursive practices, and social practices. The findings show that logical argumentation, dialogic style, and social criticism are used as the main strategies of da'wah to build credibility and reach critical audiences. The findings indicate that rationality functions as a discursive resource that restructures how religious authority is articulated in digital media. This expands the theoretical understanding of da'wah communication by showing that meaning-making in contemporary Islamic discourse increasingly depends on dialogical reasoning rather than hierarchical textual claims. REFERENCES D’Ambrosio, Mariangela. “Emotions in Political Discourse and Social Narratives: Sociological Reflections on Traditional and New Media.” Society Register 6, no. 4 (2022): 101–16. https://doi.org/10.14746/sr.2022.6.4.06. Eka Arie Yuliyani, Hamsu Kadriyan, Mochammad Alfian Sulaksana, et al. “Edukasi Sadar Bising Sebagai Upaya Promotif Dan Preventif Terhadap Gangguan Dengar Melalui Media Podcast.” Jurnal Pengabdian Magister Pendidikan IPA 5, no. 2 (2022): 89–93. https://doi.org/10.29303/jpmpi.v5i2.1630. Elashrey, Mohamed Elsayed Ibrahim. “A Stylistic Approach to Power Relation Shifts in Arthur Miller’s The Crucible.” مجلة کلیة الآداب .جامعة بورسعید 21, no. 21 (2022): 22–40. https://doi.org/10.21608/jfpsu.2021.74436.1087. Fairclough, Norman. Critical Discourse Analysis. 0 ed. Routledge, 2013. https://doi.org/10.4324/9781315834368. Fattahizadeh, Fathyieh and Fereshteh Motamad Langrodi. “Application of Fairclough’s Critical Discourse Analysis Model to Quranic Verses Discussing Peaceful Dealing with Hypocrites.” Journal of Islamic Thought and Civilization 12, no. 1 (2022): 231–46. https://doi.org/10.32350/jitc.121.13. Fattahizadeh, Fathyieh and Fereshteh Motamad Langrodi. “Application of Fairclough’s Critical Discourse Analysis Model to Quranic Verses Discussing Peaceful Dealing with Hypocrites.” Journal of Islamic Thought and Civilization 12, no. 1 (2022): 231–46. https://doi.org/10.32350/jitc.121.13. Gee, James Paul, and Michael Handford. The Routledge Handbook of Discourse Analysis. 2nd ed. Routledge, 2023. https://doi.org/10.4324/9781003035244. Guihua, Luo, and Liu Mi. “The Concepts of Discourse and the Theoretical Genealogy of Discourse Analysis.” Social Science Research Frontiers, ahead of print, April 25, 2023. https://doi.org/10.57237/j.ssrf.2023.02.003. Harahap, Anjelin Rahmi Junaidi, Muhammad Fathurrahman Al-Anshori, and Kartini Kartini. “Metode Analisis Wacana Dalam Media Sosial.” Dakwatussifa: Journal of Da’wah and Communication 1, no. 2 (2022): 105–15. https://doi.org/10.56146/dakwatussifa.v1i2.54. Institute of Socio-Political Research of the Federal Center for Theoretical and Applied Sociology, Russian Academy of Sciences (ISPR FCTAS RAS), Nina A. Seliverstova, Julia A. Zubok, and Institute of Socio-Political Research of the Federal Center for Theoretical and Applied Sociology, Russian Academy of Sciences (ISPR FCTAS RAS). “Religious Identity in the Semantic Self-Regulation of Youth.” Research Result Sociology and Management 9, no. 2 (2023). https://doi.org/10.18413/2408-9338-2023-9-2-0-10. Khadiq. “Transformation of Islamic Religious Practices in the Digital Era: Opportunities and Challenges for Contemporary Da’wah.” Jurnal Dakwah 24, no. 2 (2023). https://doi.org/10.14421/jd.2023.24205. Li, Wengqian, and W. Shi. “English Advertising Slogans: A Modality System Analysis.” Asian Journal of Multilingualism and Applied Linguistics 1, no. 1 (2022): 25–29. https://doi.org/10.53402/ajmal.v1i1.61. Ligawan, Andry Saputra. “THE RELATIONSHIP BETWEEN RELIGION AND THE STATE: DISCOURSE ANALYSIS OF RELIGIOUS COMMUNICATION IN THE PUBLIC SPHERE.” Jurnal Bioconcetta 9, no. 2 (2024): 57–62. https://doi.org/10.22202/bc.2023.v9i2.7728. Lubis, Nikmah. “Intersection of Traditional Religious Authority and New Authority in the Digital Space of Indonesia.” FIKRAH 11, no. 1 (2023): 135. https://doi.org/10.21043/fikrah.v11i1.19678. Makhloufi, Imane Belkacem Mohammed. “A Critical Discourse Analysis of Modality in COVID-19 Speeches: A Systemic Functional Grammar Perspective.” Jordanian Educational Journal 10, no. 1 (2025): 331–53. https://doi.org/10.46515/jaes.v10i1.1332. Masasa, Karina. “The Role of Trust in the Discursive Construction of Legitimacy and Authority. The First Address on Covid-19 in Argentina.” Argumentation et Analyse Du Discours 28 (2022). https://doi.org/10.4000/aad.6480. Mattes, Mark. “Faith and Reason in the Reformations Ed. by Terence J. Kleven.” Lutheran Quarterly 36, no. 4 (2022): 454–56. https://doi.org/10.1353/lut.2022.0106. Mukhtidinov, Rashid. “Da’wah and Counter-Radicalism in Indonesia.” Dakwatuna: Jurnal Dakwah Dan Komunikasi Islam 9, no. 1 (2023): 67–78. https://doi.org/10.54471/dakwatuna.v9i1.2246. Nasution, Nadya Amalia and Alisya. “Islamic Leadership Narratives on YouTube: A Framing Analysis of Digital Da’wah Messages.” Ath-Thariq: Jurnal Dakwah Dan Komunikasi 8, no. 2 (2024): 116–27. https://doi.org/10.32332/ath-thariq.v8i2.8sw96g96. Nesterova, Natalia, and Anastasia Oreshkina. “The Paper Explores New Discursive Practices Determined by Media Convergence and New Communication Conditions. Based on the Case Study of the Program ‘We Speak Russian’ and the Podcast ‘What Is It in Russian?’ The Following Dynamic Changes Have Been Ident.” Philology & Human, no. 4 (December 2022): 26–42. https://doi.org/10.14258/filichel(2022)4-02. Nurul Khotimah and Fitri Shafa Kamila. “The Trends of Digital Da’wah: Cyber Media Analysis on Instagram Account.” Proceedings of the Saizu International Conference on Transdisciplinary Religious Studies, November 15, 2022, 1–11. https://doi.org/10.24090/icontrees.2022.217. Nurul Sulfiani, Munirah Munirah, and Haslinda Haslinda. “Analisis Tindak Tutur Ilokusi Dalam Podcast Deddy Corbuzier Dan Nadiem Makarim Pada Media Sosial Youtube.” DEIKTIS: Jurnal Pendidikan Bahasa Dan Sastra 2, no. 2 (2022): 114–28. https://doi.org/10.53769/deiktis.v2i2.251. Purwatiningsih, Sri Desti, and Sri Ekowati. “Interfaith Debate Through YouTube Media as an Effort to Educate and Fortify the Faith of the Ummah.” Technium Social Sciences Journal 30 (April 2022): 271–81. https://doi.org/10.47577/tssj.v30i1.6246. “Religion, Rationality and Justice – A Cause for Critical Reflection in the Contemporary Society.” Canadian Journal of Educational and Social Studies 2, no. 4 (2022). https://doi.org/10.53103/cjess.v2i4.51. Ross Arguedas, Amy A., Sumitra Badrinathan, Camila Mont’Alverne, Benjamin Toff, Richard Fletcher, and Rasmus Kleis Nielsen. “‘It’s a Battle You Are Never Going to Win’: Perspectives from Journalists in Four Countries on How Digital Media Platforms Undermine Trust in News.” Journalism Studies 23, no. 14 (2022): 1821–40. https://doi.org/10.1080/1461670X.2022.2112908. Sánchez-López, Elena. “Meaning, Degrees of Abstraction and Shared Knowledge.” In IVITRA Research in Linguistics and Literature, edited by Susana Rodríguez Rosique and Jordi M. Antolí Martínez, vol. 34. John Benjamins Publishing Company, 2023. https://doi.org/10.1075/ivitra.34.13san. Saragih, Ahmad Faza Fauzan, Rony Fernando Sagala, and Erwan Effendi. “Peran Media Sosial Dalam Membangun Dakwah Islam Yang Efektif.” Dakwatussifa: Journal of Da’wah and Communication 1, no. 2 (2022): 141–51. https://doi.org/10.56146/dakwatussifa.v1i2.59. Sharon, Tzlil. “Peeling the Pod: Towards a Research Agenda for Podcast Studies.” Annals of the International Communication Association 47, no. 3 (2023): 324–37. https://doi.org/10.1080/23808985.2023.2201593. Utomo, Deni Puji, and Rachmat Adiwijaya. “Representasi Moderasi Beragama Dalam Dakwah Habib Husein Ja’far Al-Hadar Pada Konten Podcast Noice ‘Berbeda Tapi Bersama.’” PUSAKA 10, no. 1 (2022): 212–23. https://doi.org/10.31969/pusaka.v10i1.675. Wu, Haibin. “Identity Construction through Lexical Choices: A Corpus-Based Approach.” Journal of Humanities, Arts and Social Science 7, no. 2 (2023): 401–7. https://doi.org/10.26855/jhass.2023.02.028. Zaid, Bouziane, Jana Fedtke, Don Donghee Shin, Abdelmalek El Kadoussi, and Mohammed Ibahrine. “Digital Islam and Muslim Millennials: How Social Media Influencers Reimagine Religious Authority and Islamic Practices.” Religions 13, no. 4 (2022): 335. https://doi.org/10.3390/rel13040335.
Copyright (c) 2025 Muhammad Ikram Firda https://creativecommons.org/licenses/by-nc-sa/4.0
This study focuses on explaining the model of preventing sexual violence and crime by formulating religious values from thematic hadith texts sexology preventive counseling, as the basis of moral ideas in the relationship between men and women. This study aims to provide an overview of how sexology hadith texts can be used as prophetic counseling materials related to preventive sexology for adolescents. The method used in this study is content analysis using sexology theories about sex and sexuality in the structuring of sexology thematic hadith. As a result, the hadith texts that have the content of preventive sexology counseling for adolescents are not limited to sex as reproduction and procreation but transcendent and ecosexological. Second, prophetic sexology provides biological (al-jismiyyah), psychological (an-nafsiyyah), spiritual (ar-rūhāniyyah), and ecological (al-bī'ah) aspects. Third, the value of preventive sexology of counseling on the aspect of al jismiyyah strengthens in terms of hygiene and health of the reproductive organs (at-tahārah) and marriage commitment. Meanwhile, the al-nafsiyyah aspect emphasizes productive and safe attitudes, behaviors, sexual urges and sexual orientations as well as humanist gender relations. Meanwhile, the aspect of al-bī'ah emphasizes the urgency of sexuality related to the function of vital organs that are actively involved in protecting the environment as well as the spiritual aspects of al-ruhaniyyah which reflects the cleanliness of the heart (rūhiyyah) from immoral behavior or adultery. An Important contribution of this studi is the basic idea of prophetic sexology goes beyond sexual health, reproduction, and procreation, namely, sacredness, spirituality, and ecology adolescent sexual healt counselling. Contributions that can be made by sexology counseling include increasing awareness about reproductive health and self-esteem (al-‘iffah), maintaining modesty (al-hayā'), and paying attention to aspects of eco-sexology and spiritual sexology. REFERENCES Abu Abdullah Muhammad bin Ismail al-Bukhari. Sahih Al-Bukhari. Edited by Musthafa Dib Al-Bagha. Damaskus: Dar Ibnu Katsir, 1993. Abu al-Abbas Ahmad bin Umar bin Ibrahim al-Qurtubi. Al-Mufahim Al-Mashkal Al-Mujtahid Al-Kitab Al-Muslim. Damaskus: Dar Ibnu Katsir, 1996. Abu al-Abbas al-Qurtubi Zia al-Din Ahmad. Takhrij Sahih Al-Bukhari Wa Bayan Al-Gharibah. Edited by Rifaat Fawzi Abdul Muthalib. Damaskus: Dar al-Naufal, 2014. Abu al-Hussein Muslim bin al-Hajjaj bin Muslim. Sahih Muslim. Edited by Muhammad Fuad Abd Al-Baqi. Kairo-Mesir: Issa al-Babi al-Halabi, 1953. Abu Dawud Sulaiman bin al-Asy’as. Sunan Abu Dawud. Edited by Muhammad Muhyiddin Abd Al-Hamid. Beirut: al-Maktabah al-Asiriyah, n.d. 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Copyright (c) 2025 Ubaidillah Hasan, Nurul Hidayat; Ahmad Saddad https://creativecommons.org/licenses/by-nc-sa/4.0
TRUST as A Pillar of Religious Moderation in Islamic Education
This study explores the strategic role of Islamic education in promoting religious moderation through a multicultural approach. Responding to the increasing diversity in Indonesian society, the research seeks to answer how Islamic education integrates the values of tolerance, inclusivity, and social harmony into learning. Using a meta-synthesis method, 25 relevant journal articles published between 2020–2024 were analyzed to identify the patterns of implementation, challenges, and strategies in promoting religious moderation. The study finds that religious moderation is practiced through curriculum integration, dialogical pedagogy, and role modeling by educators. A multicultural approach—encompassing inclusive, critical, and humanistic perspectives—enhances empathy and social understanding. However, challenges such as political interference, exclusivist resistance, and pedagogical limitations remain significant. To address these, the study proposes the TRUST model (Tolerance, Respect, Understanding, Solidarity, Togetherness) as a conceptual and practical framework to reinforce harmony in Islamic educational settings. This model bridges Islamic teachings with multicultural values, offering a relevant paradigm for contemporary education. REFERENCES Abdullah, F, and S Herlambang. “Multiculturalism among Students in Madrasah: Knowledge, Challenges, and Social Capital.” Nazhruna: Jurnal Pendidikan Islam 7, no. 2 (2024): 390–408. https://doi.org/10.31538/nzh.v7i2.4710. Abdullah, Munawiah, M. Hasbi Amiruddin, Ernita Dewi, and Nuraini H. A. Mannan. “Moderation of Thought in the Age of Radicalism: The Role of Social Media and Political Education in Countering Hate Content.” Tafkir: Interdisciplinary Journal of Islamic Education 6, no. 1 (January 17, 2025): 94–110. https://doi.org/10.31538/tijie.v6i1.1373. 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The phenomenon of sound horeg as a form of excessive and competitive contemporary cultural expression has raised theological, social, and ethical issues that urgently need to be studied scientifically. This practice is not merely entertainment, but has shifted to become a symbol of luxury and public arrogance that has social, medical, and moral implications. This research is important because there has been no comprehensive legal-theological study that systematically assesses this phenomenon from an Islamic legal perspective. Using a qualitative and interpretive theological-legal approach, this study combines the taḥqīq al-manāṭ method (empirical investigation of factual reality) with Mustafa Muslim's inductive thematic interpretation, which interprets verses of the Qur'an through keyword analysis and the context of revelation. The synthesis of the interpretation results is then integrated with the principles of uṣūl al-fiqh and maqāṣid al-sharī‘ah, especially lā ḍarara wa lā ḍirār, to produce a contextually relevant legal analysis. The results of the study show that sound horeg, in its current form, fundamentally contradicts the principles of Islamic ethics and law because it contains elements of wastefulness (isrāf and tabdzīr), public harm (ḍarar), immoral entertainment (lahw al-ḥadīth), and social arrogance (kibr). These findings confirm that Islamic jurisprudence has adequate methodological tools to navigate modern phenomena without losing its normative values, while opening opportunities for the development of a constructive cultural ethical model that is in line with the objectives of Sharia. REFERENCES 'Asyur, Muhammad Thohir bin. "Tahrir Wa Al-Tanwir." In Vol. 15. Tunisia: Dar al-Tunis li al-Nasyr, 1984. ———. "Tahrir Wa Al-Tanwir." In Vol. 8. Tunisia: Dar al-Tunis li al-Nasyr, 1984. 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Epistemological Transformation of Hadith Transmission in Post-3rd Century of Sufi Tradition
The discourse on hadith transmission within the Sufi tradition presents a compelling subject for inquiry, particularly concerning its inherent dynamics and the intellectual tensions arising between Sufi practitioners and ḥadīth scholars. While Sufis define themselves as guardians of Prophetic teachings through spiritual realization and divine connection, a paradoxical divergence emerges: their methods of transmission often contravene the principles of validation recognized by mainstream scholarship. Departing from this apparent contradiction, this study investigates the epistemological framework through which Sufis engage with hadith and the methodological principles underpinning their transmission practices. Employing a descriptive-qualitative methodology in library research methodology, relevant data were systematically collected, verified for authenticity, classified thematically, and subjected to critical analysis and reflection. This inquiry reveals that the transformation within Sufi circles and the doctrine of taṣawwuf itself is fundamentally shaped by historical shifts, with each epoch developing distinct forms and modes of praxis. The principal finding of this research lies in the demonstration that the evolution of transmission practices follows a discernible trajectory: it originated within the traditional framework governed by the isnād system, transitioned into a phase marked by the simplification or truncation of isnāds, and culminated in the emergence of methods radically distinct from the established tradition of hadith scholars. This final stage is characterized by alternative methodologies based on kashf and ru’yā. The adoption of these alternative methods stems from the Sufi ambition to maintain a continuous spiritual connection with the Prophet, a connection they contend is accessible primarily through contemplative practice. While contemplation possesses a basis for legitimacy within Prophetic tradition, its application as a formal channel for transmitting ḥadīth risks replicating a historical peril: the proliferation of fabricated hadiths. This risk arises from the inherent difficulty of verifying the chain of transmission (isnād) and the matn of such experientially-received knowledge through the systematic criteria developed within the classical science of hadith. REFERENCES Al Anwari, Ahmad Ubaidillah Ma’sum. ‘Melacak Konstruksi Dasar ‘Adālah al-Rāwī Dalam Tradisi Sufi’. Tesis, UIN Sunan Kalijaga, 2025. Al-’Imād, Ibn. Syażārah Al-Żahab Fi Akhbār Man Żahab. Vol. 10. Beirut: Dār Ibn Kaṡīr, n.d. Al-Kalābażī, Muḥammad Ibn Isḥāq. Al-Ta’arruf Li Mażhab Ahl al-Taṣawwuf. Beirut: Dār al-Kutub al-’Ilmiyyah, 1993. Al-Laknawi, Muḥammad ‘Abd al-Ḥayyi. Al-Ajwibah al-Fāḍilah Li al-As’ilah al-’Asyrah al-Kāmilah. 7th edn. Halb: Maktabah al-Maṭbū’āt al-Islāmiyyah, 2007. al-Maqdisī. Ṣafwah Al-Taṣawwuf. 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