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SPIRITUALITAS KAUM FUNDAMENTALIS Musyafiq, Ahmad
WALISONGO Vol 20, No 1 (2012): Walisongo, Fundamentalisme
Publisher : IAIN Walisongo Semarang

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Abstract Â One of the most important phenomenon that characterized the begining of XXI century is the blossom of spiritual activities. Broadly speaking, there are two model of spiritualities: institutional spirituality like tarekat and non-institutional spirituality. This article focus on how religious study that so far executed by Hizbut Tahrir Indonesia Central Java, which much pertained to the main themes of tasawuf study, like purification of heart, tawakkal, ikhlas, sabar, etc. But because they rejected tasawwuf, so they applied the term of spirituality. Â *** Salah satu fenomena terpenting yang yang mencirikan awal abad ke XXI adalah berkembangnya aktifitas spiritual. Secara luas, ada dua model spiritualitas: Â spiritualitas institusional seperti tarikat dan spiritualitas non-institusional. Artikel ini memfokuskan pada bagaimana kajian agama yang selama ini dilakukan oleh Hizbut Tahrir Indonesia in central Java yang terkait erat dengan tema-tema utama dalam kajian tasawuf seperti pemurnian hati, tawakkal, ikhlas, sabar, dan lain-lain. Namun karena mereka menolak tasawuf maka mereka mereka menggunakan spiritualitas. Â Keywords: spiritualitas, fundamentalisme, HTI

SPIRITUALITAS KAUM FUNDAMENTALIS Musyafiq, Ahmad
Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 20, No 1 (2012): Fundamentalisme Agama
Publisher : LP2M - Universitas Islam Negeri (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/ws.20.1.186

One of the most important phenomenon that characterized the begining of XXI century is the blossom of spiritual activities. Broadly speaking, there are two model of spiritualities: institutional spirituality like tarekat and non-institutional spirituality. This article focus on how religious study that so far executed by Hizbut Tahrir Indonesia Central Java, which much pertained to the main themes of tasawuf study, like purification of heart, tawakkal, ikhlas, sabar, etc. But because they rejected tasawwuf, so they applied the term of spirituality.***Salah satu fenomena terpenting yang yang mencirikan awal abad XXI adalah berkembangnya aktifitas spiritual. Secara luas, ada dua model spiritualitas: spiritualitas institusional seperti tarikat dan spiritualitas non-institusional. Artikel ini memfokuskan pada bagaimana kajian agama yang selama ini dilakukan oleh Hizbut Tahrir Indonesia in central Java yang terkait erat dengan tema-tema utama dalam kajian tasawuf seperti pemurnian hati, tawakkal, ikhlas, sabar, dan lain-lain. Namun karena mereka menolak tasawuf maka mereka mereka menggunakan spiritualitas.

Sufistic Values in Suryomentaram Kawruh Jiwo Nikmaturrahmah, Nikmaturrahmah; Musyafiq, Ahmad
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3383

The teaching of Sufism contains the noble values. The noble values can also be found in a variety of Javanis traditions and local wisdom, one of them is Kawruh Jiwa Ki Ageng Suryomentaram. The concept of Kawruh Jiwa is a method to achieve the soul condition without ego, itâ€™s also called â€œman without attributeâ€, is relevant to the teachings of Sufism in the fight against the lust, and pursue the noble values of Sufistic wisdom. This study intends to reveal the Sufistic values in Kawruh Jiwa Ki Ageng Suryomentaram, by analyzing the relevance between the values in maqamat and ahwal with Kawruh Jiwa concept. The results showed that the concept of Kawruh Jiwa relevance to the values of maqamat and ahwal such as repentance (tawbah), asceticism (zuhd), patient (sabr), confidence (tawakkul), mujahadah, qanaah, tawadhu, and itsar. Thus, it can be said that the Kawruh Jiwa relevance with the Sufistic noble values, and reinforce those values in the frame of local wisdom.

The Cultivation of Tolerance Value in Madrasah through Tahfidh Hadits Musyafiq, Ahmad
Nadwa Vol 12, No 2 (2018): Islamic Education and Humanization
Publisher : FITK UIN Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/nw.2018.12.2.2938

This article will analyze the content and learning process of the tahfidh hadith in Integrated Madrasah Ibtidaiyah (MIT) Nurul Islam Ngaliyan Semarang related to the cultivation of tolerance values. This study uses content analysis and in-depth interviews. The results of this study are that first, most of the contents of the tahfid hadith package contain ghairu mahdlah (social) worship which reaches 83%, in which there is a tolerance value, while the hadith about worship is 17%. Second, the tahfidh learning process uses a variety of methods, namely writing, reading, memorizing, translating and monitoring the application of the values contained in the hadith in everyday life.Â AbstrakArtikel ini akan menganalisa isi dan proses pembelajaran tahfidh hadisÂ di Madrasah Ibtidaiyah Terpadu (MIT) Â Nurul Islam Ngaliyan Semarang terkait dengan penanaman nilai-nilai toleransi. Penelitian ini menggunakan analisis isi dan wawancara mendalam. Hasilnya adalah bahwa pertama, sebagian besar isi paket hadis tahfidh memuat ibadah ghairu mahdlah (sosial) yang mencapai 83%, yang di dalamnya terdapat nilai toleransi, sedangkan hadits tentang ibadah mahdhah 17%. Kedua, Proses pembelajaran tahfidh hadits menggunakan berbagai variasi metode yaitu menulis, membaca, menghafal, menerjemah dan pemantauan penerapan nilai-nilai yang terkandung dalam hadits dalam kehidupan sehari-hari .Â

REKONSTRUKSI PESAN PROFETIK BERDASARKAN KOLEKSI HADIS DAN SIRAH NABAWIYAH Musyafiq, Ahmad
At-Taqaddum Volume 6, Nomor 2, November 2014
Publisher : Quality Assurance Institute (LPM) State Islamic University Walisongo Semarang

Ada problem parsialitas dalam memahami pesan yang dibawa oleh Nabi Muhammad saw, yang berakibat antara lain pada pemahaman yang cenderung ekslusif dan destruktif, seperti paham radikalisme. Pemahaman ini tentu tidak sejalan dengan nilai-nilai dasar Islam, sehingga tidak hanya tidak layak diterapkan dalam konteks bangsa yang homogen sekalipun, tetapi juga dalam konteks bangsa yang heterogen seperti Indonesia. Dalam konteks global, pemahaman ini lebih menunjukkan ketidaklayakannya.Salah satu faktor yang melatarbelakangi parsialitas ini adalah kecenderungan menangkap pesan yang dibawa oleh Nabi Muhammad saw, hanya berdasarkan koleksi-koleksi Hadis saja, tanpa melibatkan koleksi-koleksi Sirah; salah satu sebabnya karena koleksi-koleksi Sirah dianggap profan, tidak sakral sebagaimana koleksi-koleksi Hadis. Padahal, banyak informasi penting yang disajikan oleh koleksi-koleksi Sirah.Tulisan singkat ini akan mencoba membandingkan antara Hadis dan Sirah dalam rangka mengintegrasikan keduanya sebagai bahan yang tidak bisa dipisahkan untuk menangkap pesan profetik. Model penangkapan pesan profetik yang utuh berdasarkan koleksi-koleksi Hadis dan Sirah ini diharapkan menjadi salah satu ikhtiar menjawab problem transformasi global, khususnya problem disintegrasi bangsa yang diakibatkan oleh paham keagamaan yang kurang proporsional.

URGENSI SIRAH NABAWIYAH BAGI PEMAHAMAN HADIS NABAWI Musyafiq, Ahmad
At-Taqaddum Volume 5, Nomor 2, November 2013
Publisher : Quality Assurance Institute (LPM) State Islamic University Walisongo Semarang

One reason for the importance of understanding the hadits is talking about the existence of the problems associated with exploring hadits aspect such as wurud aspect, dalalah aspect, and comprehensive aspect. This paper will elaborate on how the urgency of Sirah Nabawiyah for understanding the hadits through three aspects.Through this study of literature was found few things. First, the urgency of Sirah Nabawiyah in uNabawiyah in understanding Prophetic Hadits can be seen through three problems of understanding hadits such as wurud problem, dalalah problem and comprehensive problem. In the wurud problem of Prophetic hadits, the urgency of Sirah Nabawiyah shown as one of the benchmark of matan criticism in its position.In the dalalah problem of prophetic hadits, the urgency of Sirah Nabawiyah shown in its position as a provider of data of contextual hadits which is more extensive than Asbab al-Wurud al-Khassah and also clearer and more valid than Asbab al-Wurud al-?Amma. Thus, Sirah Nabawiyah is a solution to the drawbacks faced by Asbab al-Wurud al-Khassah and Asbab al-Wurud al-?Ammah. In the comprehensive problem of prophetic hadits, the urgency of Sirah Nabawiyah shown in its position as a partner for the prophetic hadits in providing complete data about the Prophet Muhammad SAW. This is reflected in three ways such as Sirah Nabawiyah provides data that has not been included in the collection of prophetic hadits (al-Ziyadah), fulfills the incomplete material presented in the collection of prophetic hadits (at-Takmil) and explores the material systematically.

Kaidah Memahami Kisah Dalam Al-Quran Perspektif Mutawali al-Syaâ€™rawi Nuri, Nafisatun; Azhar, Fakhrijal Ali; Musyafiq, Ahmad
MAGHZA Vol 5 No 2 (2020): Juli - Desember 2020
Publisher : Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/maghza.v5i2.4329

The study of the Koran's stories focused on the excavation of its historical aspect. This was done to prove the existence of such narratives in the Koran as historical facts that happened. On the other hand, it is often the precautionary care of the story, even to be neglected. Mutawalli al-Sya'rawi came by offering insight into the story in the Koran, not only by digging out its heart, but also creating a similar story in every place and time. The study USES a descriptive approach. The things accredited by al-Sya'rawi is written in the code that doesn't give the character's real name, and that story will be repeated everywhere and every time. Like pharaoh that zalim, dictator, and raised himself. So did the dzulqarnain, who is good and empowering the weak. The personages of these two characters will continue to exist in life, wherever and wherever.

The Cultivation of Tolerance Value in Madrasah through Tahfidh Hadits Musyafiq, Ahmad
Nadwa: Jurnal Pendidikan Islam Vol 12, No 2 (2018): Islamic Education and Humanization
Publisher : FITK UIN Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/nw.2018.12.2.2938

This article will analyze the content and learning process of the tahfidh hadith in Integrated Madrasah Ibtidaiyah (MIT) Nurul Islam Ngaliyan Semarang related to the cultivation of tolerance values. This study uses content analysis and in-depth interviews. The results of this study are that first, most of the contents of the tahfid hadith package contain ghairu mahdlah (social) worship which reaches 83%, in which there is a tolerance value, while the hadith about worship is 17%. Second, the tahfidh learning process uses a variety of methods, namely writing, reading, memorizing, translating and monitoring the application of the values contained in the hadith in everyday life.Â AbstrakArtikel ini akan menganalisa isi dan proses pembelajaran tahfidh hadisÂ di Madrasah Ibtidaiyah Terpadu (MIT) Â Nurul Islam Ngaliyan Semarang terkait dengan penanaman nilai-nilai toleransi. Penelitian ini menggunakan analisis isi dan wawancara mendalam. Hasilnya adalah bahwa pertama, sebagian besar isi paket hadis tahfidh memuat ibadah ghairu mahdlah (sosial) yang mencapai 83%, yang di dalamnya terdapat nilai toleransi, sedangkan hadits tentang ibadah mahdhah 17%. Kedua, Proses pembelajaran tahfidh hadits menggunakan berbagai variasi metode yaitu menulis, membaca, menghafal, menerjemah dan pemantauan penerapan nilai-nilai yang terkandung dalam hadits dalam kehidupan sehari-hari .Â

Ragam Makna Kesahihan Hadis ainul azhari azhari; A. Hasan Asy’ari ‘Ulama`i; Ahmad Musyafiq Musyafiq
Jurnal Living Hadis VOL 3, NO 1 (2018)
Publisher : Universitas Islam Negeri Sunan Kalijaga Yogyakarta

The scholars of hadith have standards and criteria for determining the validity of the hadith. Therefore, their standards vary and through the different criteria are different in interpreting the authentic hadith. This difference of meaning must be explained in relation to the practice of hadith and its use as an argument. The true meaning according to Muhammad Haqqi al-Nāzilī is a continuous hadith, not narrated through the siqah narrator, in spite of syaż and 'illat and his traditions conveying the privileges of the sunna practices that can motivate someone to carry out the practices of the sunna. So someone who performs these deeds based on authentic hadith and get a reward that doubled because it already knows the virtue of the hadith.The validity of the traditions contained in the book of Khazīnat al-Asrār Jalīlat al-Ażkār based on the criteria of the jumhur ulama of hadith states that these traditions do not reach the valid degree. But the traditions in it are dominated by hadith hasan and ḍa'īf. From a number of hadiths sampled in this study proves that there are 14 Hadiths, Hadiths that have ḍa'if degree of hadith 24 hadith, and hadith reaching degree ṣaḥīḥ only 8 hadith. However, according to al-Nāzili hadith in the book of Khazīnat al-Asrār are authentic hadiths based on the standard of criteria that he possesses. Para ulama hadis mempunyai standar dan kriteria untuk menentukan kesahihan hadis. Maka dari itu, standar mereka berbeda-beda dan melalui perbedaan kriteria tersebut maka berbeda pula dalam memaknai hadis sahih. Perbedaan makna ini harus dijelaskan terkait dengan pengamalan hadis dan penggunaannya sebagai hujah. Makna sahih menurut Muhammad Haqqi al-Nāzilī adalah hadis yang sanadnya bersambung, tidak diriwayatkan melalui perawi yang ṡiqah, tidak terhindar dari syaż dan ‘illat dan hadis-hadisnya menyampaikan keistimewaan dari amalan-amalan sunah yang dapat memotivasi seseorang untuk melaksanakan amalan-amalan sunah. Sehingga seseorang yang melaksanakan amalan-amalan tersebut berdasarkan hadis sahih dan mendapatkan pahala yang berlipat ganda karena sudah mengetahui keutamaannya dari hadis tersebut. Kesahihan hadis yang terdapat dalam kitab Khazīnat al-Asrār Jalīlat al-Ażkār berdasarkan standar kriteria jumhur ulama hadis menyatakan bahwa hadis-hadis tersebut tidak mencapai derajat sahih. Melainkan hadis-hadis di dalamnya didominasi oleh hadis hasan dan ḍa’īf. Dari sejumlah hadis yang dijadikan sampel dalam penelitian ini membuktikan bahwa hadis yang berderajat hasan ada 14 hadis, hadis yang berderajat ḍa’if ada hadis 24 hadis, dan hadis yang mencapai derajat ṣaḥīḥ hanya 8 hadis. Tetapi, menurut al-Nāzili hadis dalam kitab Khazīnat al-Asrār merupakan hadis-hadis sahih berdasarkan standar kriteria yang ia miliki.

The Cultivation of Tolerance Value in Madrasah through Tahfidh Hadits Ahmad Musyafiq
Nadwa: Jurnal Pendidikan Islam Vol 12, No 2 (2018): Islamic Education and Humanization
Publisher : FITK UIN Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/nw.2018.12.2.2938

This article will analyze the content and learning process of the tahfidh hadith in Integrated Madrasah Ibtidaiyah (MIT) Nurul Islam Ngaliyan Semarang related to the cultivation of tolerance values. This study uses content analysis and in-depth interviews. The results of this study are that first, most of the contents of the tahfid hadith package contain ghairu mahdlah (social) worship which reaches 83%, in which there is a tolerance value, while the hadith about worship is 17%. Second, the tahfidh learning process uses a variety of methods, namely writing, reading, memorizing, translating and monitoring the application of the values contained in the hadith in everyday life. AbstrakArtikel ini akan menganalisa isi dan proses pembelajaran tahfidh hadis di Madrasah Ibtidaiyah Terpadu (MIT) Nurul Islam Ngaliyan Semarang terkait dengan penanaman nilai-nilai toleransi. Penelitian ini menggunakan analisis isi dan wawancara mendalam. Hasilnya adalah bahwa pertama, sebagian besar isi paket hadis tahfidh memuat ibadah ghairu mahdlah (sosial) yang mencapai 83%, yang di dalamnya terdapat nilai toleransi, sedangkan hadits tentang ibadah mahdhah 17%. Kedua, Proses pembelajaran tahfidh hadits menggunakan berbagai variasi metode yaitu menulis, membaca, menghafal, menerjemah dan pemantauan penerapan nilai-nilai yang terkandung dalam hadits dalam kehidupan sehari-hari .

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