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<![CDATA[KEZUHUDAN ISA AL-MASIH DALAM KITAB AL-ZUHD WAâL-RAQÄâIQ DAN AL-ZUHD ]]>
<![CDATA[Muhammad, Hasyim]]>
<![CDATA[ WALISONGO Vol 20, No 2 (2012): Walisongo, Spiritualisme ]]>
Publisher : <![CDATA[IAIN Walisongo Semarang ]]>
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<![CDATA[Abstract  The ascetisc of Isa al-Masih is the most polular model in strengtening the ascetism doctrines among tasawwuf experts in clasical periods. At least it was depicted in clasical sunnite sufism that narrated the messages and stories about the escatism of Isa al-Masih. Above all, the more valid source, i.e. al-Qurâan and al-hadits are more than enough to strengten the doctrine of ascetism for the tasawwuf experts (sufi). Ascetism of Isa al-Masih was conformable to the concept of ascetismof the sufi, which meant that have nothing and belong to nothing (lÄ yamliku shaian walÄ yamlikuhu shaiun). Ascetism is not only merely spiritual position which is depicted in tasawuf, but ascetisme in this context is the spiritual it self.  *** Asketisme Isa al-Masih merupakan model yang paling populer dalam memperkuat doktrin asketisme di kalangan ahli tasawuf dalam periode klasik. Setidaknya itu digambarkan dalam sufisme sunni klasik yang menarasikan pesan dan kisah mengenai asketisme Isa al-Masih. Di luar itu semua, sumber yang lebih valid, yaitu al-Qurâan dan hadits lebih dari cukup untuk memperkuat doktrin asketisme bag para ahli tasawuf (sufi). Asketisme Isa al-Masih sesuai dengan konsep asketisme sufi yang artinya tidak memiliki apa-apa dan bukan milik siapa-siapa (lÄ yamliku shaian walÄ yamliku shaiun). Asketisme bukan sekedar posisi spiritual yang digambarkan di dalam tasawuf, tetapi asketisme dalam konteks ini adalah spiritual itu sendiri.  Keywords: asketisme, Isa al-Masih, doktrin, sufi, spiritual]]>
<![CDATA[DISKURSUS DERADIKALISASI AGAMA: Pola Resistensi Pesantren terhadap Gerakan Radikal ]]>
<![CDATA[Muhammad, Hasyim]]>;
<![CDATA[Anwar, Khoirul]]>;
<![CDATA[Elizabeth, Misbah Zulfa]]>
<![CDATA[ WALISONGO Vol 23, No 1 (2015): "PENDIDIKAN DAN DERADIKALISASI AGAMA" ]]>
Publisher : <![CDATA[LP2M UIN Walisongo Semarang ]]>
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<![CDATA[Pesantren had a specific perspective related to religious radicalism and violence.The purpose of this study is to uncover the discourse of radicalism and deradicalizationin Pesantren Soko Tunggal Semarang. Applying the qualitativeresearch, it was revealed that Pesantren Soko Tunggal against all forms of violencein the name of religion. According to Pesantren Soko Tunggal radical movements inthe name of religion is a form of misunderstanding of the religion. Islamicradicalism is generally based on the Wahhabiâs understanding, so that attitudes andbehavior are influenced by the teachings of Wahhabi. In the view of Wahabismheresy in religion is a form of desecration and denial that must be fought. Pesantrenassumed that Pancasila and UUD 1945 is a form of actual enforcement of Islamiclaw due to Pesantren Soko Tunggal kept to preserve the values of moderatism anddevelop a peaceful multicultural life.***Pesantren memiliki perspektif tersendiri terhadap radikalisme agama dan kekerasan.Penelitian ini bertujuan untuk mengungkap wacana radikalisme danderadikalisasi di Pesantren Soko Tunggal Semarang. Dengan menggunakan pendekatankualitatif penelitian menunjukkan bahwa Pesantren Soko Tunggal menentangsegala bentuk kekerasan atas nama agama. Dalam pandangan PesantrenSoko Tunggal bahwa gerakan radikal atas nama agama merupakan bentuk kesalahpahamanagama. Islam radikal umumnya didasarkan pada pemahamanWahabi, sehingga sikap dan perilaku dipengaruhi oleh Wahabi. Menurut Wahabi,bidah dalam agama adalah bentuk penodaan dan penolakan yang harus diperangi.Pesantren menganggap bahwa Pancasila dan UUD 1945 merupakan bentukpenegakan hukum Islam yang aktual. Karena di Pesantren Soko Tunggal ini inginmempertahankan nilai-nilai moderatisme dan mengembangkan kehidupan multikulturalyang damai.]]>
<![CDATA[KEZUHUDAN ISA AL-MASIH DALAM KITAB AL-ZUHD WA’L-RAQĀ’IQ DAN AL-ZUHD ]]>
<![CDATA[Muhammad, Hasyim]]>
<![CDATA[ Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 20, No 2 (2012): Spiritualisme Islam ]]>
Publisher : <![CDATA[LP2M - Universitas Islam Negeri (UIN) Walisongo ]]>
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DOI: 10.21580/ws.20.2.206
<![CDATA[The ascetisc of Isa al-Masih is the most polular model in strengtening the ascetism doctrines among tasawwuf experts in clasical periods. At least it was depicted in clasical sunnite sufism that narrated the messages and stories about the escatism of Isa al-Masih. Above all, the more valid source, i.e. al-Qur’an and al-hadits are more than enough to strengten the doctrine of ascetism for the tasawwuf experts (sufi). Ascetism of Isa al-Masih was conformable to the concept of ascetismof the sufi, which meant that have nothing and belong to nothing (lā yamliku shaian walā yamlikuhu shaiun). Ascetism is not only merely spiritual position which is depicted in tasawuf, but ascetisme in this context is the spiritual it self.***Asketisme Isa al-Masih merupakan model yang paling populer dalam memperkuat doktrin asketisme di kalangan ahli tasawuf dalam periode klasik. Setidaknya itu digambarkan dalam sufisme sunni klasik yang menarasikan pesan dan kisah mengenai asketisme Isa al-Masih. Di luar itu semua, sumber yang lebih valid, yaitu al-Qur’an dan hadits lebih dari cukup untuk memperkuat doktrin asketisme bag para ahli tasawuf (sufi). Asketisme Isa al-Masih sesuai dengan konsep asketisme sufi yang artinya tidak memiliki apa-apa dan bukan milik siapa-siapa (lā yamliku shaian walā yamliku shaiun). Asketisme bukan sekedar posisi spiritual yang digambarkan di dalam tasawuf, tetapi asketisme dalam konteks ini adalah spiritual itu sendiri.]]>
<![CDATA[DISKURSUS DERADIKALISASI AGAMA: POLA RESISTENSI PESANTREN TERHADAP GERAKAN RADIKAL ]]>
<![CDATA[Muhammad, Hasyim]]>;
<![CDATA[Anwar, Khoirul]]>;
<![CDATA[Elizabeth, Misbah Zulfa]]>
<![CDATA[ Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 23, No 1 (2015): Pendidikan dan Deradikalisasi Agama ]]>
Publisher : <![CDATA[LP2M - Universitas Islam Negeri (UIN) Walisongo ]]>
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DOI: 10.21580/ws.23.1.230
<![CDATA[Pesantren had a specific perspective related to religious radicalism and violence. The purpose of this study is to uncover the discourse of radicalism and de-radicalization in Pesantren Soko Tunggal Semarang. Applying the qualitative research, it was revealed that Pesantren Soko Tunggal against all forms of violence in the name of religion. According to Pesantren Soko Tunggal radical movements in the name of religion is a form of misunderstanding of the religion. Islamic radicalism is generally based on the Wahhabi’s understanding, so that attitudes and behavior are influenced by the teachings of Wahhabi. In the view of Wahabism heresy in religion is a form of desecration and denial that must be fought. Pesantren assumed that Pancasila and UUD 1945 is a form of actual enforcement of Islamic law due to Pesantren Soko Tunggal kept to preserve the values of moderatism and develop a peaceful multicultural life.***Pesantren memiliki perspektif tersendiri terhadap radikalisme agama dan kekerasan. Penelitian ini bertujuan untuk mengungkap wacana radikalisme dan deradikalisasi di Pesantren Soko Tunggal Semarang. Dengan menggunakan pendekatan kualitatif penelitian menunjukkan bahwa Pesantren Soko Tunggal menentang segala bentuk kekerasan atas nama agama. Dalam pandangan Pesantren Soko Tunggal bahwa gerakan radikal atas nama agama merupakan bentuk kesalahpahaman agama. Islam radikal umumnya didasarkan pada pemahaman Wahabi, sehingga sikap dan perilaku dipengaruhi oleh Wahabi. Menurut Wahabi, bid'ah dalam agama adalah bentuk penodaan dan penolakan yang harus diperangi. Pesantren menganggap bahwa Pancasila dan UUD 1945 merupakan bentuk penegakan hukum Islam yang aktual. Karena di Pesantren Soko Tunggal ini ingin mempertahankan nilai-nilai moderatisme dan mengembangkan kehidupan multikultural yang damai.]]>
<![CDATA[Sir William Jones (1746–1794) and the Early Orientalist Discourse on Sufism ]]>
<![CDATA[Munji, Ahmad]]>;
<![CDATA[Muhammad, Hasyim]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 1 (2021) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v10i1.9190
<![CDATA[Many theories have been proposed to discuss Sufism in terms of its linguistic origins and its role in spiritual knowledge, its concepts and ideas, and cultural influences. Both Muslim and orientalist scholars have offered opposing views on the beginnings of Sufism. Unfortunately, Western orientalists were the first to research this topic, and their ideas greatly influenced later scholars. This study examines how early British orientalists, particularly Sir William Jones, approached the study of Sufism. Jones represents the early development of British orientalism, which started in the form of personal travel accounts long before orientalist societies were established to support them. Only the later ‘experts on the Orient’ created scholarly circles that followed a more objective and systematic approach to studying Muslim cultures, yet often persisted in the erroneous claim that Sufism was an external and foreign element in Islamic culture.]]>
<![CDATA[Sir William Jones (1746–1794) and the Early Orientalist Discourse on Sufism ]]>
<![CDATA[Ahmad Munji]]>;
<![CDATA[Hasyim Muhammad]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 1 (2021) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v10i1.9190
<![CDATA[Many theories have been proposed to discuss Sufism in terms of its linguistic origins and its role in spiritual knowledge, its concepts and ideas, and cultural influences. Both Muslim and orientalist scholars have offered opposing views on the beginnings of Sufism. Unfortunately, Western orientalists were the first to research this topic, and their ideas greatly influenced later scholars. This study examines how early British orientalists, particularly Sir William Jones, approached the study of Sufism. Jones represents the early development of British orientalism, which started in the form of personal travel accounts long before orientalist societies were established to support them. Only the later ‘experts on the Orient’ created scholarly circles that followed a more objective and systematic approach to studying Muslim cultures, yet often persisted in the erroneous claim that Sufism was an external and foreign element in Islamic culture.]]>
<![CDATA[KEZUHUDAN ISA AL-MASIH DALAM KITAB AL-ZUHD WA’L-RAQĀ’IQ DAN AL-ZUHD ]]>
<![CDATA[Hasyim Muhammad]]>
<![CDATA[ Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 20, No 2 (2012): Spiritualisme Islam ]]>
Publisher : <![CDATA[LP2M - Universitas Islam Negeri (UIN) Walisongo ]]>
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DOI: 10.21580/ws.20.2.206
<![CDATA[The ascetisc of Isa al-Masih is the most polular model in strengtening the ascetism doctrines among tasawwuf experts in clasical periods. At least it was depicted in clasical sunnite sufism that narrated the messages and stories about the escatism of Isa al-Masih. Above all, the more valid source, i.e. al-Qur’an and al-hadits are more than enough to strengten the doctrine of ascetism for the tasawwuf experts (sufi). Ascetism of Isa al-Masih was conformable to the concept of ascetismof the sufi, which meant that have nothing and belong to nothing (lā yamliku shaian walā yamlikuhu shaiun). Ascetism is not only merely spiritual position which is depicted in tasawuf, but ascetisme in this context is the spiritual it self.***Asketisme Isa al-Masih merupakan model yang paling populer dalam memperkuat doktrin asketisme di kalangan ahli tasawuf dalam periode klasik. Setidaknya itu digambarkan dalam sufisme sunni klasik yang menarasikan pesan dan kisah mengenai asketisme Isa al-Masih. Di luar itu semua, sumber yang lebih valid, yaitu al-Qur’an dan hadits lebih dari cukup untuk memperkuat doktrin asketisme bag para ahli tasawuf (sufi). Asketisme Isa al-Masih sesuai dengan konsep asketisme sufi yang artinya tidak memiliki apa-apa dan bukan milik siapa-siapa (lā yamliku shaian walā yamliku shaiun). Asketisme bukan sekedar posisi spiritual yang digambarkan di dalam tasawuf, tetapi asketisme dalam konteks ini adalah spiritual itu sendiri.]]>
<![CDATA[DISKURSUS DERADIKALISASI AGAMA: POLA RESISTENSI PESANTREN TERHADAP GERAKAN RADIKAL ]]>
<![CDATA[Hasyim Muhammad]]>;
<![CDATA[Khoirul Anwar]]>;
<![CDATA[Misbah Zulfa Elizabeth]]>
<![CDATA[ Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 23, No 1 (2015): Pendidikan dan Deradikalisasi Agama ]]>
Publisher : <![CDATA[LP2M - Universitas Islam Negeri (UIN) Walisongo ]]>
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DOI: 10.21580/ws.23.1.230
<![CDATA[Pesantren had a specific perspective related to religious radicalism and violence. The purpose of this study is to uncover the discourse of radicalism and de-radicalization in Pesantren Soko Tunggal Semarang. Applying the qualitative research, it was revealed that Pesantren Soko Tunggal against all forms of violence in the name of religion. According to Pesantren Soko Tunggal radical movements in the name of religion is a form of misunderstanding of the religion. Islamic radicalism is generally based on the Wahhabi’s understanding, so that attitudes and behavior are influenced by the teachings of Wahhabi. In the view of Wahabism heresy in religion is a form of desecration and denial that must be fought. Pesantren assumed that Pancasila and UUD 1945 is a form of actual enforcement of Islamic law due to Pesantren Soko Tunggal kept to preserve the values of moderatism and develop a peaceful multicultural life.]]>
<![CDATA[Revitalisasi Tafsir Ekologi pada Kandungan Surat Al-A'raf [7] Ayat 56-58 dalam Rencana Penanaman Pohon Trembesi di Lingkungan UIN Walisongo Semarang ]]>
<![CDATA[Eka Mulyo Yunus]]>;
<![CDATA[Andika Andika]]>;
<![CDATA[Ahmad Yani]]>;
<![CDATA[Muria Khusnun Nisa]]>;
<![CDATA[Hasyim Muhammad]]>
<![CDATA[ Jurnal Riset Agama Vol 1, No 3 (2021): Desember ]]>
Publisher : <![CDATA[Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jra.v1i3.15112
<![CDATA[Climate change caused by emission substances is a real problem. Carbon emissions produced by vehicles, households can erode the climate from time to time. One way to overcome this is by planting tamarind trees.This study aims to analyze the ecological interpretation of Surah Al-A'raf verses 56-58 in the plan to plant trembesi trees at UIN Walisongo Semarang. This study uses a qualitative approach through technical methods according to Miles and Huberman, namely data reduction, data presentation, and drawing conclusions and field observations by direct observation. The results of this study discuss environmental studies, science and religion in one Trembesi tree environment in accordance with Al-A'raf verses 56-58. This study concluded that the Trembesi tree, if calculated by experts, could absorb 28.5 tons of CO2 gas annually (canopy diameter 15m). So that it becomes an innovation that will be developed at UIN Walisongo Semarang. This research is recommended to commentators, biologists and students as well as government agencies so that the use of Trembesi trees can continue to be developed]]>
<![CDATA[Zaini Dahlan’s Feminism Ideology in Quranic Translation ]]>
<![CDATA[Moh Jamalul Lail]]>;
<![CDATA[Mokh Sya'roni]]>;
<![CDATA[Hasyim Muhammad]]>
<![CDATA[ Sawwa: Jurnal Studi Gender Vol 18, No 2 (2023): October ]]>
Publisher : <![CDATA[Pusat Studi gender dan Anak (PSGA) Universitas Islam Negeri Walisongo Semarang ]]>
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DOI: 10.21580/sa.v18i2.18369
<![CDATA[In 1997, the Islamic University of Indonesia (UII) Yogyakarta published Qur’an Karim dan Terjemahan Artinya (QKTA). This translation significantly differs from the official version of the Ministry of Religious Affairs of the Republic of Indonesia and contemporary translations. Emerging during Indonesia's transition from the New Order to Reformation, QKTA played an important role, which motivates this study using Teun A. van Dijk's critical discourse analysis. This research investigates QKTA's position amidst the growing feminist discourse in Indonesia. This article specifically examines its impact on the verses translated: QS. al-Baqarah [2]: 228, QS. al-Nisā' [4]: 1, and 34, and QS. al-Nabā' [78]: 33. These verses were chosen because feminist interpreters often criticize them for their patriarchal perspective. These verses show QKTA's partiality to the feminist point of view. The findings of this article state that the social context and cognition of the translator influence the translation. This can be seen from the translations that apply a lot of linguistic rhetoric, such as majāz, kināyah, and euphemism.]]>
