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All Journal ADDIN Al-Ahkam Mozaik Humaniora Tarbawi : Jurnal Pendidikan Islam Journal of Dedicators Community An-Nida : Jurnal Komunikasi Islam MUHARRIK: JURNAL DAKWAH DAN SOSIAL Al-Mishbah: Jurnal Ilmu Dakwah dan Komunikasi Jurnal Komunikasi Nusantara Riwayah : Jurnal Studi Hadis ADDIN Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir
Muhammad Nashrul Haqqi
Universitas Islam Nahdlatul Ulama Jepara
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Public Health Social Sciences Other

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‘Allāl al-Fāsī and Sahal Mahfudh: Maqāṣid asy-Sharī’a as the Meeting Point of the Different Inclinations Rooted in Sunni Tradition Haqqi, Muhammad Nashrul; Shofaussamawati, Shofaussamawati
ADDIN Vol 17, No 1 (2023): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v17i1.17114

Abstract

This article aims to highlight the position of 'Allāl and Sahal in the development of Maqāṣid al-Syar'a theory and its application to political, social, and economic problems. The approach is carried out by examining their intellectual career background, examining the theory of the development of Maqāṣid al-Syar'a theory and how they implement it. As a result, 'Allal and Sahal took different positions about Maqāṣid al-Syar'a, although in the and they produced similar or almost the same legal opinions. They both propose a democratic government, an economy that prioritizes the interests of the community, and social conditions that prioritize the interests of women. The dominant difference lies in the characteristics of the choice of sources that indicate affiliation. ' Allāl more often refers to the Qur'an and Sunnah as recommended by the Salafis. While Sahal more often refers to the fiqh tradition advocated by traditional schools, by accommodating modern theories, such as philosophy and social sciences. At this point, the author argues that the concept of Maqāṣid al-Syar'a is a meeting point for various tendencies rooted in the Sunni intellectual tradition, including the different tendencies espoused by 'Allāl and Sahal.
Whether the Sign of Prostration in the Face of Believers is Real? the Qur’an’s Victory Verses and Its Biblical Reference Shofaussamawati, Shofaussamawati; Haqqi, Muhammad Nashrul
HERMENEUTIK Vol 17, No 1 (2023): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v17i1.19332

Abstract

This article attempts to understand the meaning of the sign of prostration in surah 48.29. What is the exact meaning of athar al-sujūd sign of prostration? The Intertextuality approach is used in this paper. The phrase athar al-sujūd mentioned only once in the Qur'an. Ibn Manẓūr (d. 1311) says that the word athar means the traces of a thing al-Aṣfahānī (d. 1109) adds that the word ignifies an effect which is represented by an existence, whether abstract or material. Often, the word is oriented to the past. The word also means the influence or honour of the human soul and morality in which it is abstract. The word athar refers to something material, especially concerning the story of Moses. The story of the people in Moses' time in surah 40.21 illustrates that they have powers (ashadda minhum quwwa) and traces on earth (ātharan fī al-arḍ). In surah 18.64, the word athar refers to the trail of Moses’ journey with a young man (āthārihimā qaṣaṣa) while looking for a place where two seas meet (majma’ al-baḥrayn). The Muslim Scholar interprets the phrase sign of prostration in verse in an abstract context. Muqātil b. Sulaymān interprets it as a good guide and path (al-hudā wa al-simt al-ḥasan). It is similar to al-Thabarī and Ibn Kathīr, who interpret it as devoutness (khushū'). Al-Qāsimī has two interpretations: First, that is a good path or devoutness, as the early commentators say. Second, the traces of the soil (tharā al-arḍ) on the face. The Qur'an chooses the word sujūd to represent devoutness and modesty in worship. Artikel ini mencoba mencoba memaknai tanda sujud pada surat 48.29. Apa arti sebenarnya dari tanda sujud athar al-sujūd? Pendekatan Intertekstualitas digunakan dalam makalah ini. Ungkapan athar al-sujūd hanya disebutkan satu kali dalam Al-Qur'an. Ibnu Manẓūr (w. 1311) mengatakan bahwa kata athar berarti jejak-jejak sesuatu, al-Aṣfahānī (w. 1109) menambahkan bahwa kata tersebut menyulut suatu akibat yang diwakili oleh suatu wujud baik abstrak maupun material. Sering kali, kata itu berorientasi ke masa lalu. Kata itu juga berarti pengaruh atau kehormatan jiwa manusia dan moralitas yang di dalamnya bersifat abstrak. Kata athar mengacu pada sesuatu yang bersifat material, khususnya yang berkaitan dengan kisah Musa. Kisah umat pada zaman Musa dalam surat 40.21 menggambarkan bahwa mereka memiliki kekuatan (ashadda minhum quwwa) dan jejak di bumi (ātharan fī al-arḍ). Dalam surat 18.64, kata athar mengacu pada jejak perjalanan Musa dengan seorang pemuda (āthārihimā qaṣaṣa) saat mencari tempat bertemunya dua lautan (majma' al-baḥrayn). Ulama Muslim menafsirkan frase yang menandakan sujud dalam ayat tersebut dalam konteks abstrak. Muqatil b. Sulaymān mengartikannya sebagai petunjuk dan jalan yang baik (al-hudā wa al-simt al-ḥasan). Hal ini senada dengan al-Thabarī dan Ibn Kathīr yang mengartikannya sebagai ketakwaan (khushū'). Al-Qāsimī memiliki dua tafsir: Pertama, itu adalah jalan yang baik atau kesalehan seperti yang dikatakan para mufassir awal. Kedua, bekas tanah (tharā al-arḍ) di wajah. kata sujūd dipilih oleh Al-Qur'an untuk mewakili kesalehan dan kesopanan dalam beribadah.
Synergy between the Faculty of Da'wah and Communication, Unisnu Jepara and the Management of the Special Branch of Fatayat NU Malaysia in Empowering the Da'wah of Aswaja An-Nahdliyyah Wahab, Abdul; Muslimin, Khoirul; Haqqi, Muhammad Nashrul; Fajrie, Mahfudlah; Murniati, Murniati; Oktafian, Ananda Wahyu; Suroso, Suroso; Inah, Inah
Journal of Dedicators Community Vol 8, No 3 (2024)
Publisher : Universitas Islam Nahdlatul Ulama Jepara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34001/jdc.v8i3.5860

Abstract

This community service was carried out between the Faculty of Da'wah and Communication, Unisnu Jepara and PCI Fatayat NU Malaysia. There are three aspects to the problem of this service: 1) The world's need for Da'wah in the style of Ahlis Sunnah wal Jama'ah; 2) The need for empowering resources and human resources related to materials, strategies, media, recognition and opportunities for preaching in the style of Ahlis Sunnah wal Jama'ah; 3) Empowering skills, initiation, innovation, collaboration opportunities, communication and problem solving formulations for Islamic da'wah problems that occur in parts of the world, so that Ahlis Sunnah wal Jama'ah style da'wah can become a universal movement. Through community service, the solutions offered are 1) Forming a "Universal Movement" for preaching in the style of Ahlis Sunnah wal Jama'ah an-Nahdliyyah; 2) Discussing and setting common goals, providing information, discussion materials, supporting self-development, formulating recognition and opportunities for universal movement; 4) Building the power of exploration, innovation and joint initiation; 5) Strengthen collaboration opportunities between Fadakom Unisnu Jepara and PCI Fatayat NU Malaysia; 6) Carry out synergy in developing da'i/da'iyah skills in various parts of the world.
Virtual Identity of Urban and Rural Muslim Youth Fajrie, Mahfudlah; Muhammad Nashrul Haqqi; Akhmad Pandhu Wijaya; Agung Nugroho
MOZAIK HUMANIORA Vol. 24 No. 2 (2024): MOZAIK HUMANIORA VOL. 24 NO. 2
Publisher : Universitas Airlangga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20473/mozaik.v24i2.52418

Abstract

This research discusses the virtual identity of urban and rural Muslim teenagers. The method used is virtual ethnography, data collection techniques using documentation, interviews and observation. The research results show that cyber religion between urban and rural teenagers is not much different. Muslim teenagers often consume content or information on digital platforms. For urban Muslim teenagers, matters of religious activity are not for public consump-tion, but are instead private matters. This is different from Muslim teenagers in villages, who not only consume but also produce religious content because the majority of teenagers in villages have a background as alumni of Islamic boarding school students, so they already have sufficient religious knowledge, so they have the courage to produce religious content, this is This is also done as a form of broadcasting or preaching Islam as well as representing themselves as Muslim teenagers. From the cyber religion model of Muslim teenagers, both urban and rural, it shows that the religious identity formed and represented by teenagers shows liquidity, where teenagers want to be known as free, fluid individuals, even for religious activities, where with information technology this becomes easier. and practical.
Hybrid Communication and Community Resilience: The Adaptation of the Indonesian Citizens’ Radio Community in Jepara Essa, Essa; Fajrie, Mahfudlah; Haqqi, Muhammad Nashrul
MUHARRIK: Jurnal Dakwah dan Sosial Vol. 8 No. 2 (2025): Muharrik: Jurnal Dakwah dan Sosial
Publisher : Fakultas Dakwah Institut Agama Islam Sunan Giri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

The rapid development of digital technology has altered people's media consumption patterns, making traditional radio often seem less relevant. However, the sustainability of the amateur radio community demonstrates that conventional media can adapt and still play an important role. This study examines how Radio Antar Penduduk Indonesia (RAPI) Jepara maintains its relevance through a hybrid communication model that combines amateur radio with digital platforms, including WhatsApp, Telegram, and live streaming. The research focus is on how RAPI adapts to media convergence while maintaining its community-based identity. This research uses a qualitative method with an ethnographic approach. Data were collected through observation, interviews, and documentation, then thematically analyzed using the Braun & Clarke framework to uncover patterns of meaning that reflect sociocultural dynamics within the community. The analysis was enriched by Everett Rogers' theory of innovation diffusion, which explains the process of technology adoption among RAPI members. The study's results show that amateur radio remains the primary communication medium, especially in emergencies, while digital media serve to enhance efficiency, coordination, and documentation. Innovation at RAPI Jepara takes place through hands-on experience, mentoring, and trust-based interactions. This study contributes to a broader understanding of media convergence and community resilience by affirming that technological adaptation does not necessarily eliminate the collective values or social identities of communities.
Co-Authors Abdul Wahab Achmad Umar Setyadi Agung Nugroho Agung Nugroho Akhmad Pandhu Wijaya Akhmad Pandhu Wijaya, Akhmad Pandhu Dwi Fania Essa, Essa Inah, Inah Khoirul Muslimin Mahfudlah Fajrie Murniati . Oktafian, Ananda Wahyu Puja Pratama shofaussamawati Shofaussamawati, shofaussamawati Suroso Suroso Virasti Setiani