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All Journal IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Al-Tahrir: Jurnal Pemikiran Islam AT-TURAS: Jurnal Studi Keislaman GUYUB: Journal of Community Engagement
M. Hasyim Syamhudi
Universitas Nurul Jadid
Religion Arts Humanities Civil Engineering, Building, Construction & Architecture Economics, Econometrics & Finance Education Environmental Science Industrial & Manufacturing Engineering Law, Crime, Criminology & Criminal Justice Mechanical Engineering Social Sciences Other

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Hulul, Ittihad, dan Wahdat al-Wujud dalam Perbincangan Ulama Zahir dan Batin Syamhudi, M. Hasyim
AL-TAHRIR Vol 13, No 1 (2013): Tasawuf
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v13i1.9

Abstract

Abstract: When prophet Musa, prayed to Allah , he requested to be able to see Him directly. But when he was shown to a mountain , he saw the mountain blasted and crushed and he was thrown away and fainted. Allah is not to be seen physically (Sufi metaphysics and gnosis (al-ma’rifah, ‘irfan), because physical appearance we can see, sometimes, can make a bias to our perception and make our decision wrong.. To be close to Allah forever in such a way can not be easily reached not only because of limited abilities of our senses but also because all decision we have made are as the product of empirical, and descriptive rationality, while Allah is the most absolute existence of the Supreme Being. Thus, to be close to Allah through senses means to restrict His absolute Almighty God as the Supreme Being, to narrow His traits of God and to reduce His soul of absoluteness. However, it does not mean that to communicate with Allah (the experience of mystical union or direct communion with ultimate reality), is like to communicate in an empty tube, “.. In fact, there are many scholars of mysticism (Sufism) who can tell their spiritual experiences about the greatness and dignity of God through meditation and spiritual insight (Mujahadah, muqarabah, and muraqabah) where Islamic mysticism seeks to evaluate, contemplate and purify the human soul. Their spiritual experience in peace and harmony with God the Al-mighty is called hulul, ittihad and wahdat al-wujud. The differences of experience between both rational and intuitive reasoning causes human tragedy to the scholars of mysticism like al Hallaj, al-Suhrawardi, and Shekh Siti Jenar.. Actually, this conflict should not happen if each side could keep their emotion academically, and respect their differences each other. Why? Because this conflict, eventually, causes the development of Islamic science become stagnancy like today.
Konstruksi sosial pernikahan beda agama dikalangan Muslim Tionghoa di Probolinggo M. Hasyim Syamhudi
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 11, No 2 (2011)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v11i2.127-143

Abstract

The reciprocal connection between religion and family life makes the topic of religious intermarriage ofparticular importance in the sociology of religion. This study was conducted to examine social phenom-ena of interreligious marriage which become popular among Moslems Chinese society in Probolinggo.The main purpose of this study will try to find, why Moslems Chinese society in Probolinggo performinterfaith marriage, which was all the long associated to be forbiden in both Islamic legal system andpossitive common law of Indonesia. In this research the researcher has difficulties to get proper infor-mation about religious behavior, especially about interfaith marriage problems. To solve this problem,the researcher asked for help from the leader of Persatuan Imam Tauhid Indonesia (PITI) Probolinggo,Mr. Irem Grok Sing to get access to main informans.This qualitative research used Berger’s theory ofsocial reconstruction process to explain phenomena. Interreligious marriage as a social discordance inProbolinggo Chinese Moslem community was predicted will expand faster. So there was need somedialogue between religious ideal concepts. In Islamic law, this phenomena can be understood as anactualization of the rahmatan li al-‘alamin mission. 
Pendampingan Baca Tulis Al-Quran untuk Meningkatkan Karakter Warga Rumah Tahanan (Rutan) Kelas II Kraksaan Probolinggo M. Hasyim Syamhudi
GUYUB: Journal of Community Engagement Vol 1, No 1 (2020): Dakwah dan Partisipasi Umat
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/guyub.v1i1.1255

Abstract

The jail of grade 2 in Kraksaan Probolinggo East Java is inhabited by lots of prisoners with deviant behaviors and self-characters which are seemingly ignorant to accept a process of understanding Koran. It seems more difficult to a social stigma that the prisoners are far away religious truth, because their behaviors often frighten and make them to be normatively good people (shalihin and shalihat). Furthermore, a training program of Koran recitation for those who have no abilty of reading and writing Koran (baca-tulis Al-Quran) but have a high commitment of learning it is necessary. This traning is important because they are assumed as having split personality and need a persistent training. This traning is undertaken for a week, 1 – 7 November 2019.Keywords: The Jail of Grade 2 Kraksaan, Traning Program of Reading and Writing Koran, Prisoners’ Character
PARADIGMA DAKWAH DALAM PERSPEKTIF ISLAM DAN FILSAFAT Hasyim Syamhudi
JURNAL AT-TURAS Vol 2, No 2 (2015): Filsafat dan Studi Agama
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (774.955 KB) | DOI: 10.33650/at-turas.v2i2.176

Abstract

Islamic preaching (dakwah)  is pious activity as inspreable part of Muslims life, not merely because of Islam as preaching religion, but also that religion is in fact embraced by the most people of the world, then the Islamic preaching as a kind of science is not rightly questionable. However, a fact that Islamic preaching is a kind of science is debatable yet among experts since the systematic form of Islamic preaching is not really different from the common communication with the communicator, communican, message, and channel. So it is also case for the Islamic preaching with da’i, mad’u, Islamic materials, and preaching media. Furthermore, this article attempts to set the Islamic preaching in the common sciences through an approach to philosophy of science in various perspectives, suchh as positivism, naturalism, phenomenology, and metaphysics, by integration between deductive and inductive theories. Before doing that, I attempt to do through the Islamic ways in the preaching because the Islamic preaching is not merely religious obligation, but also imprortantly a theoretical and praxical activity runnig on the basis of Islamic univeral mission, rahmatan lil al-‘âlamîn.
PENDIDIKAN AGAMA ISLAM ZAMAN MEKAH AWAL (Di antara Dua Peradaban Jahiliyah Dan Romawi/Persi) M. Hasyim Syamhudi
JURNAL AT-TURAS Vol 3, No 1 (2016): Epistemologi Pendidikan Pesantren
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (270.222 KB) | DOI: 10.33650/at-turas.v3i1.184

Abstract

Historically, Mecca, which lies on Arabian Peninsula, could not be separated with the development of Islamic education. This is not only due to the city as the birth place of Mohammad the prophet of Allah SWT, but also where the Islamic education started. Islamic education in early Mecca developed under the two biggest civilizations: Roman and Persian. Meanwhile, it was also faced the Jahiliya regime that strongly rooted in the Arabian Mecca communities. The strength of Mecca inhabitants in holding their pagan belief made the two civilizations have no significant influences in the area. Therefore, Mecca was politically and culturally free of any other influences. Moreover, Ibnu Khadun, as cited by A. Sjalabi, once said that Arabian Peninsula was never entered by foreigners. That is why the language is still pure. Geographically, Mecca is located in the west side of the Saudi Arabian Emperor, surrounded by mountains of 300 meters above sea level. Its terrace, made Mecca unfavorable for foreigners and also for Roman and Persian to occupy it as their colony. The complexities of Mecca make it suitable for Muhammad SAW to do the mission of spreading Islam in the region.
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