Ahmad Faizal Basri

Psychopsychic Practice of Shalawat Al-Husainiyah at Jama'ah Al-Khidmah

Introduction

Psychopsychic practice of shalawat al-husainiyah at jama'ah al-khidmah. This study explores the psychopsychic practice of Shalawat Al-Husainiyah by Jama'ah Al-Khidmah, revealing its impact on spiritual well-being, moral behavior, and life fulfillment.

Abstract

This study aims to explore the practice of jama'ah al-Khidmah towards shalawat al-Husainiyyah. There is ana interesting phenomenon, starting pocketing, reading and understanding the content of shalawat al-Husainiyyah. The shalawat contains 30 different themes along with verses from Alqur’an, whether the verses are whole or truncated and such verses are legal because as an interpretation of verses with verses of the mawdu'i al-Wajiz type or reading the Qur'an as practiced by Bilal ra. But still follow the rool of waqaf- ibtida'. The discussion is the basis of the text for placing these verses, the impact of practice and the practices of jama'ah al-Khidmah as representative of the values in shalawat al-Husainiyyah. The method used is the living Qur'an with a psychospiritual approach. The results of this study: impact of practice on the basis of exchatological and practical performative suggestions is facilitating sustenance, calming the heart, finding solutions, beautifying morals and behavior, the requested and expected wishes can be fulfilled, protected from shame and shortcomings, and elevated in rank, and recognized as a student of Syaikh Achmad Asrori al-Ishaqi. There are also those who practice and understand the content of shalawat al-Husainiyyah which has a bigger and better impact, because the Qur'an is a guide to life based on the stages of cognition, internalization and affirmation through the interpretation of shalawat al-Husainiyyah and an informative representative of shalawat al-Husainiyyah on the practices of the al-Khidmah congregation, including lots of dhikr and praying after fardhu prayers according to al-Ishaqi's demands, increasing blessings on the Prophet Muhammad, especially in the month of Ramadan, following the Dzikr Assembly organized by the Jama'ah al-Khidmah Management so that we can dzikr and pray together.

Review

This study, "Psychopsychic Practice of Shalawat Al-Husainiyah at Jama'ah Al-Khidmah," offers an intriguing look into the devotional practices of the Al-Khidmah community. The abstract clearly articulates the study's aim: to explore the community's engagement with *shalawat al-Husainiyyah*, highlighting a distinctive phenomenon involving the memorization, recitation, and comprehension of this unique text. The detailed description of the *shalawat*'s structure, including its 30 themes and the integration of Qur'anic verses, along with its legal justification, immediately establishes the specific focus of the research. The title's mention of "psychopsychic" alongside the "psychospiritual approach" in the methodology signals an intent to delve into the deeper cognitive and experiential dimensions of this religious practice. A key strength of this research lies in its specific, qualitative focus on a particular community's religious observance. The abstract effectively conveys the detailed nature of the *shalawat al-Husainiyyah*, providing essential context for understanding the practice. The chosen "living Qur'an" methodology, enriched by a "psychospiritual approach," is well-suited for investigating the lived religious experiences of individuals and communities. This interdisciplinary lens promises to go beyond mere textual analysis, aiming to uncover the personal and spiritual impacts derived from engagement with sacred texts, thereby contributing valuable insights into the performative and transformative aspects of devotion. The findings presented are comprehensive, detailing a wide range of perceived benefits from practicing *shalawat al-Husainiyyah*, spanning practical assistance (sustenance, solutions) to personal well-being (calming the heart, moral beautification) and spiritual elevation (elevated rank, recognized as a student of Syaikh Achmad Asrori al-Ishaqi). The observation that deeper understanding yields "bigger and better impact" is particularly insightful, suggesting a nuanced relationship between cognitive engagement and spiritual outcomes. However, while the abstract outlines the impacts, further elaboration on the specific mechanisms through which the "psychospiritual approach" illuminates the "psychopsychic" effects would strengthen its theoretical contribution. Future work could benefit from a more explicit discussion of how the qualitative data supports these reported impacts and how the 'psychopsychic' aspect is conceptualized and observed within the research.

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