80 research outputs found
Tafsir sufistik tentang Nur Muhammad : studi hermeneutis terhadap penafsiran Ibnu ‘Arabi
No full textPembahasan Nur Muhammad telah ada sejak abad kedua Hijriyah. Tidak hanya oleh madzhab keagamaan tertentu dan para sufi, tetapi juga para mufassir. Hal ini tidak terlepas dari tafsir sufistik yang pada saat itu mulai bermunculan, karena melihat pentingnya sisi esoterik dan eksoterik dalam penafsiran al-Qur’an, sehingga hasilnya dapat menyentul wilayah hakikat sekaligus syariah. Ibnu ‘Arabi sebagai sufi sekaligus mufassir, mampu menghasilkan penafsiran tentang Nur Muhammad secara komprehensif.
Penelitian ini secara spesifik akan menjawab rumusan masalah yang penulis kemukakan, di antaranya: Bagaimana penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam Tafsirnya? Dan Bagaimana implementasi penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam konteks kekinian? Oleh karena itu, penulis menggunakan content analisis sebagai metode penelitian, serta alat bantu analisis berupa hermeneutika untuk menjawab kontekstualisasi penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam konteks kekinian.
Adapun hasil penelitiannya adalah sebagai berikut: Pertama, Ibnu ‘Arabi berpendapat bahwa kata nūr di dalam al-Qur’an ada beberapa pengertian, yaitu pemberi hidayah, pemberi cahaya, penghias, yang dzahir atau tampak jelas, pemilik cahaya, dan cahaya tetapi bukan cahaya yang biasa dikenal. Di samping itu, ada pengertian lain menurut Ibnu ‘Arabi bahwa nūr di dalam al-Qur’an dalam ayat-ayat tertentu dengan istilah Nur Muhammad. Ibnu ‘Arabi juga menyebut Nur Muhammad dengan istilah rūh al-‘alam. Menurut Ibnu ‘Arabi, konsep Nur Muhammad merupakan tajalli (penampakan) Allah yang menjelma dalam Nur Muhammad, dan dari sanalah awal mula segala penciptaan di dalam semesta.
Penafsiran Ibnu ‘Arabi tentang Nur Muhammad dipengaruhi oleh beberapa faktor, di antaranya faktor historis, sosiologis, dan filosofis. Dari sisi historis, Ibnu ‘Arabi dipengaruhi oleh para guru sufinya serta ilham yang beliau dapatkan dari mimpi-mimpinya. Dari sisi sosiologis, karena Ibnu ‘Arabi ingin memadukan penafsiran secara esoterik dan eksoterik, sehingga mampu menjawab problem sosial yang terjadi di dalam masyarakat. Dari sisi filosofis, Ibnu ‘Arabi ingin memadukan trilogi ajaran Islam, yakni iman, Islam, dan ihsan. Sebab menurutnya, tasawuf tidak hanya ada di dalam al-Qur’an, tetapi seluruh ayat al-Qur’an mengandung tasawuf, aqidah, dan sekaligus syari’ah.
Kedua, dalam konteks kekinian seharusnya Nur Muhammad juga memiliki andil penting dalam kehidupan, tidak hanya menjadi pemikiran yang hanya terbukukan dalam tumpukan sejarah. Setiap manusia perlu melakukan segala daya dan upaya untuk mengimplementasikan makna Nur Muhammad, yaitu menjadi Insan Kamil, dalam pengertian yang sebaik-baiknya. Bagi orang yang menempuh jalan sufi, mereka dapat mengikuti jalan tarekat (thariqah). Tarekat diartikan sebagai sebuah metode, cara, atau jalan yang ditempuh sufi menuju pencapaian spiritual tertinggi, pensucian diri, pensucian jiwa, dalam bentuk dzikir kepada Allah. Sedangkan bagi manusia secara umum, yang harus dilakukan untuk memaksimalkan potensi Nur Muhammad adalah dengan menyembah Allah dengan sebenar-benarnya serta tidak berbuat syirik. Setiap manusia harus mampu mengontrol diri untuk tidak berbuat kerusakan di muka bumi. Sebab, menyembah atau sujud kepada Allah juga harus dibarengi dengan perbuatan yang adil dan ihsan. Hal ini berkaitan erat dengan kehidupan sosial bermasyarakat, baik itu dalam hal ekonomi, politik, dan lain sebagainya. Setiap hamba harus mengontrol diri untuk tidak terjerumus ke dalam perbuatan yang menimbulkan kerugian bagi sesamanya.
ABSTRACT:
Nur Muhammad's discussion has been around since the second century Hijriyah. Not only by certain religious madzhab and Sufis, but also interpretators. This is inseparable from the sufistic interpretation that at that time began to emerge, because it saw the importance of esoteric and exotic sides in the interpretation of the Qur'an, so that the results can reflect the area of nature as well as sharia. Ibn 'Arabi as a Sufi as well as interpretator, was able to produce a comprehensive interpretation of Nur Muhammad.
This research will specifically answer the formulation of problems that the author put forward, including: How is ibn 'Arabi's interpretation of Nur Muhammad in his interpretary? And how is the implementation of Ibn 'Arabi's interpretation of Nur Muhammad in the current context? Therefore, the author uses analytical content as a research method, as well as analytical tools in the form of hermeneutics to answer the contextualization of Ibn 'Arabi's interpretation of Nur Muhammad in the current context.
The results of his research are as follows: First, Ibn 'Arabi argued that the word nūr in the Qur'an there are several meanings, namely the giver of guidance, light giver, decorator, who dzahir or clearly visible, the owner of light, and light but not the light commonly known. In addition, there is another sense according to Ibn 'Arabi that nūr in the Qur'anin certain verses with the term Nur Muhammad. Ibn 'Arabi also mentions Nur Muhammad with the term rūh al-'alam. According to Ibn 'Arabi, the concept of Nur Muhammad is the tajalli (appearance) of God incarnated in Nur Muhammad, and from there the beginning of all creation in the universe.
Ibn 'Arabi's interpretation of Nur Muhammad was influenced by several factors, including historical, sociological, and philosophical factors. Historically, Ibn 'Arabi was influenced by his Sufi teachers and the inspiration he got from his dreams. From the sociological side, because Ibn 'Arabi wanted to combine esoteric and exotic interpretations, so as to be able to answer social problems that occurred in society. Philosophically, Ibn 'Arabi wanted to combine a trilogy of Islamic teachings, namely faith, Islam, and ihsan. For according to him, Sufism is not only in the Qur'an, but all verses of the Qur'an contain Sufism, aqidah, and at the same time shari'ah.
Second, in the current context Nur Muhammad should also have an important role in life, not only be a thoughtthat is onlyburiedin the pileof history. Every human being needs to do all the power and effort to implement the meaning of Nur Muhammad, namely to be Insan Kamil, in the best sense possible. For people who follow the Sufi path, they can follow the path of order(thariqah). Tarekat is defined as a method, way, or path taken by Sufis to the highest spiritual achievement, self-purification, sanctification of the soul, in the form of dzikr to God. While bagi man in general, what must be done to maximize the potential of Nur Muhammad is to worship God in real time and notto associate. Every human being must be able to control himself not to do corruption in the earth. And who is more unjust than he who worships Allah, and is a witness against you, and turns back on you, and turns your backs on you, and turns your backs on you, and has no helper over It is closely related to social life in society, be it in economic, political, and so forth. Every servant must control himself not to fall into deeds that cause harm to others
Respon Model Gedung Beton Bertulang dengan Penambahan Dinding Pengisi terhadap Beban Gempa
No full textEarthquake-resistant building structures designs usually are not considering the influence of non-structural walls. In fact, non-structural walls could give additional strength for building especially to help retaining seismic loads. The Influence of masonry walls on infill frame building structure model to the open frame model became the objective in this study. Spectrum response and time history are applied to both types of model to know and compare the behavior of those two samples. The observed building is an educational facility and located in an area prone to earthquakes. The parameters used in this research are based on natural periods, shear forces, and drift ratios. After performing linear analysis, the drift ratio on each floor of the building could be categorized as safe condition because it has not exceeded its limit. Structural models with masonry walls have larger stiffness than open frames. Moreover, the greater structure stiffness in the infill frame model is able to narrow the drifts that occur from the inter-story drift ratio to be smaller. Due to higher stiffness, the base shear results from structures with infill frame system models are also larger than structures modeled with open frames system
PENDIDIKAN ANAK DALAM KELUARGA (Studi Komparasi Pemikiran Ibnu Qayyim Al Jauziyah dan Muhammad Nur Abdul Hafizh Suwaid)
No full textABSTRAK
Pendidikan anak yang pertama dan yang paling utama adalah
keluarga khususnya orang tua. Pendidikan dalam keluarga yang sesuai
pandangan Islam adalah pendidikan yang didasarkan pada tuntunan
agama Islam, pendidikan tersebut dimaksudkan untuk membentuk
anak agar menjadi anak yang beriman, bertakwa kepada Allah Swt
serta berakhlak mulia.
Penelitian ini bertujuan untuk mengetahui bagaimana hasil komparasi
dari pemikiran Ibnu Qayyim Al-Jauziyah dan Muhammad Nur Abdul
Hafizh Suwaid mengenai pendidikan anak dalam keluarga dalam
bukunya yang berjudul Tuhfatul Maudud bi Ahkamil Maulud dan
Propertic Parenting cara Nabi Mendidik Anak.
Metode yang digunakan dalam penelitian ini adalah penelitian
pustaka atau kajian pustaka dengan sumber buku primer Tuhfatul
Maudud bi Ahkamil Maulud dan Propertic Parenting cara Nabi
Mendidik Anak. Teknik analisis data yang digunakan adalah analisis
isi dan pendekatan analisis komperatif yang biasa disebut studi
komparasi. Studi komparasi adalah penelitian yang bertujuan untuk
membandingkam dua variabel atau lebih, untuk mendapatkan jawaban
atau fakta, apakah ada perbandingan atau tidak dari objek yang sedang
diteliti.
Hasil penelitian yang dilakukan oleh penulis terkait pendidikan
anak dalam keluarga menurut Ibnu Qayyim Al-Jauziyah dan
Muhammad Nur Abdul Hafizh Suwaid diantaranya adalah
menentukan pasangan yang shalih/shalihah, mendidik atau adab pada
saat anak dalam kandungan (Prenatal), tanggung jawab orang tua
terhadap pendidikan anak dalam segi keimanan, moral, akal, sosial,
fisik, kejiwaan dan seks adapun perbedaan terdapat pada istilah
penyebutan jenis-jenis tanggung jawab pendidikan. Kemudian metode
yang digunakan dalam mendidik anak yaitu seperti keteladanan,
pembiasaan dan hukuman.
Kata kunci : Pendidikan Anak / Pendidikan dalam Keluarga /
Pemikiran Ibnu Qayyim / Pemikiran Muhammad Nur Abdul Hafiz
Suwaid
iii
ABSTRACT
The first and most important education of children is the family,
especially the parents. Education in the family that is in accordance
with Islamic views is education that is based on the guidance of the
Islamic religion. This education is intended to shape children to
become children who believe, are devoted to Allah SWT and have
noble character.
This research aims to find out how the comparative result of Ibnu
Qayyim Al-Jauziyah and Muhammad Nur Abdul Hafizh Suwaid
thoughts on the education of children in the family in their book
titledTuhfatul Maudud bi Ahkamil Maulud and Propertic Parenting
the way the Prophet educates children.
The method used in this research is library research or literature
review using the primary book sources Tuhfatul Maudud bi Ahkamil
Maulud and Propetic Parenting, the Prophet’s Way of Educating
Children. The data analysis techique used is content analysis and a
comparative analysis approach which is usually called a comparative
study. A comparative study is research that aims to comparetwo or
more variables, to get answer or facts, whether there is a comparison
or nor of the objects being studied.
The result of research conducted by the author regarding children’s
education in the family according to Ibnu Qayyim Al-Jauziyah and
Muhammad Nur Abdul Hafizh Suwaid include determining a
pious/salihah partner, education or manners when the child is in the
prenatal, parents’ responsibility for education children in terms of
faith, morals, reason, social, physical, psychological and sexual. There
are differences in terms of the types of educational responsibilities.
Then the methods used in educating children are example, habituation
and punishment.
Keywords : Children’s Education / Education in the Family /
Thoughts of Ibnu Qayyim / The thoughts of Muhammad Nur Abdul
Hafizh Suwai
Hadis qudsi : firman Allah tabaraka wa ta'alla selain al-qur'an
No full textHadis Qudsi merupakan Sabda Rasulullah Saw, yang disandarkan kepada Allah, Beliau meriwayatkan dari Allah atau merupakan firman Allah yg diinformasikan kepada Nabi Muhammad SAW baik melalui Malaikat Jibril atau melalui ilham atau mimpi yg secara redaksional, susunan lafal dan kata-katanya serta 'uslub'(gaya)nya berasal dari Nabi SAW berdasarkan taufiq dari Allah SWT. Sedangkan isi dan substansinya dari Allah SWT Buku ini berisikan hadis-hadis qudsi yg meliputi akidah, ibadah dan akhlak dalam islam. Bersumber dari al-Kutub al-Tis'ah, sembilan kitab hadis, yaitu: Shahih Bukhari, Muslim, Al-Tirmidzi, an-Nasa'i, Abu Dawud, Ibnu Majah, Imam Ahmad, Imam Malik dan Ad-Darimiy
Perbandingan Analisis Two Way Slab With Beam dengan Flat Slab (Studi Kasus: Coal Yard PLTU Kalimantan Barat)
No full textFloor slab of coal yard as a storehouse was designed as two way slab with beam and flat slab in order to compare those two systems based on needs of materials and ease of implementation. The design process is based on the provision of SNI 03-2847-2002. Through the design results and analysis of material requirements can be concluded that the need for concrete material on a flat slab system is 2.1% greater than on the two way slab with beam. Meanwhile the steel material requirements for flat slab system is 9.7% greater than two way slab with beam. However, in term of ease of implementation, relatively flat plate systems are superior to the briquette plate system because the number of items of work a little mor
Konsep Pendidikan Pembiasaan Perspektif Ibnu Miskawaih
No full textAbstractCurrently, discussions related to moral education are being discussed very hotly. As a scholar as well as a Muslim philosopher who was quite famous in his time, Ibnu Miskawaih had his own concept regarding how to cultivate good morals in students. As it is known that he is a scholar as well as a Muslim philosopher who pays more attention to the field of sahsiah. This research is intended so that we can understand the concept of the best moral education in the perspective of Ibnu Miskawaih in instilling good morals in students as objects of education. This literature research focuses on the formation of the Muslim personality based on the perspective of Ibnu Miskawaih. The author tries to dig deeper into the literature related to the moral philosophy that was initiated by Ibnu Miskawaih, which is then compared and a conclusion is drawn. In this study, it was found that the core of all moral inculcation activities in students is habituation. Because human nature can develop according to the environment and time in life. However, it cannot be denied that genetics also has its own role in shaping one's character. Therefore, it is appropriate that Ibnu Miskawaih is called the father of Islamic ethics with a progressive view. He does not deny the existence of genetics in his moral concept, on the contrary he also does not consider that genetics is absolute. He believes that a person's character can be formed with the help of aspects outside the individual.AbstrakDewasa ini diskusi terkait pendidikan akhlak sedang sangat hangat dibicarakan. Selaku cendekiawan sekaligus seorang ahli filsafat muslim yang cukup terkenal pada masanya, Ibnu Miskawaih memiliki konsep tersendiri terkait cara memupuk akhlak baik dalam diri peserta didik. Sebagaimana diketahui bahwa beliau adalah seorang cendekiawan sekaligus seorang ahli filsafat muslim yang memberikan perhatian lebih pada bidang sahsiah. Penelitian ini ditujuankan agar kita dapat memahami konsep terbaik perspektif Ibnu Miskawaih untuk menanamkan akhlak baik pada diri siswa selaku objek pendidikan. Penelitian yang bersifat kepustakaan ini memfokuskan kepada pembentukan peribadi muslim berdasarkan persepektif Ibnu Miskawaih. Penulis berusaha menggali lebih dalam literatur-literatur yang berkaitan dengan filsafat akhlak yang dicetuskan oleh Ibnu Miskawaih, yang kemudian dilakukan komparasi dan dibina sebuah kesimpulan. Pada penelitian ini, ditemukan inti dari seluruh aktivitas penanaman akhlak pada peserta didik adalah pembiasaan. Karena sejatinya watak manusia itu dapat berkembang sesuai dengan lingkungan dan waktu dalam kehidupannya. Namun demikian tidak dapat dipungkiri bahwa genetika juga membawa peran tersendiri dalam pembentukan watak seseorang. Oleh itu, pantaslah jika Ibnu Miskawaih disebut sebagai Bapak Etika Islam yang berpandangan progresif. Beliau tidak menafikan adanya genetika dalam konsep akhlak beliau, sebaliknya beliau juga tidak menganggap bahwa genetika itu bersifat mutlak. Beliau percaya bahwa karakter seseorang dapat dibentuk dengan bantuan aspek-aspek di luar diri individu tersebut
Pendidikan Islam Dalam Perspektif Ibnu Khaldun Dan Relevansinya Dengan Kurikulum Merdeka
No full textIn this article, we will explain the deconstruction of Ibnu Khaldun's educational thought, what the concepts, goals and curriculum of education are according to Ibnu Khaldun and discuss whether this is still relevant today. The author uses the Library Research method or library method. Library research is a series of activities related to library data collection, reading, storage and processing of research materials. Ibnu Khaldun was born on 1 Ramadhan 732 H. or 27 May 1332 M. In Tunisia. His family was of Andalusian descent who emigrated to Tunisia in the mid 7 H. Ibn Khaldun's perspective on education is still in line with the independent curriculum (KM) that is implemented today. The harmony in question is found in the al-hiwar method, where in this method students will gain knowledge not only in class, through al-hiwar or direct interviews conducted with someone who is competent outside the classroom and community environment
Asesmen Cepat Kerentanan Bangunan Sekolah Muhammadiyah Terhadap Gempabumi di Kecamatan Kasihan Bantul DIY
No full textSchool buildings are included as buildings with risk category IV (SNI 1726: 2012) because it is potentially causing multiple casualties if earthquakes occur during school hours. Therefore the readiness of school buildings to face the earthquakes should be prepared well. First of all, a rapid vulnerability assessment of the existing building under earthquake needs to be conducted. If the buildings are vulnerable then it should be followed by a strength check. This research objective is to assess the vulnerability of Muhammadiyah school buildings which are located in Kasihan sub-district of Bantul Regency, using Rapid Visual Screening FEMA 154-2002. There are 8 buildings, consist of elementary, middle school, and senior high school which are scattered in Tirtonirmolo, Tamantirto and Bangunjiwo, Kasihan, Bantul regency. According to FEMA 154-2002, the observation result finds that 4 schools indicated to have structure vulnerability under earthquake hazard so they need further analysis to know more detail about their strength. While the other 4 buildings do not need further analysis. The results of this study can be used as a recommendation for the Muhammadiyah Basic and Secondary Education Council (Majelis Pendidikan Dasar dan Menengah) to conduct more detailed testing for school buildings that are have vulnerabilites. In addition, this research method also can be extend to school buildings or non-school buildings in other areas.
Reinventing Wiḥdat al-Wujūd: Locality, Cultural Catharsis, and Spirituality of Majelis Shalawat Muhammad in East Java
No full textThis paper examines the teaching of Wiḥdat al-Wujūd in Majelis Shalawat Muhammad in Surabaya and Bojonegoro from 2011 to the study period. As a Sufi “organization,” Majelis Shalawat under Gus Kahar and Gus Mursyidin (murshid) learned the Sufi thoughts on Ibnu ‘Arabi doctrine. This article was established on qualitative research using participatory techniques, in which the author was deeply involved in the Majelis Sahalawat. On the one side, this paper explores the Sufi education system of Gus Kahar and Gus Mursyidin from ‘lelaku’ or riyāḍah. The result of the inquiry presented a connection between the sanad and Sufi scholars in Java. On the other hand, Sufi thought in various Majelis Shalawat indicates a strong Wiḥdat al-Wujūd thought. This article argues that the thought of Wiḥdat al-Wujūd continuing living from time to time is proven by the thoughts of the two murshids in Majelis Shalawat Muhammad in East Java. These two murshids do not directly use the term Wiḥdat al-Wujūd; instead, the term aḥad or aḥadiyah is more frequent, which is synonymous with Wiḥdat al-Wujūd doctrines of Ibnu ‘Arabi. It also emphasizes that Indonesian Sufism denotes the importance of locality and cultural catharsis within Javanese Muslim’s spiritual practices
Penyalahgunaan Akun pada Handphone Iphone Perspektif Ibnu Taimiyah (Studi pada Akun Jual Beli Online di Kota Medan)
No full textCollaboration with iPhone users is cooperation in the form of services in providing a visual display by providing photo and video services via iPhone mobile phones. To do this, the owner of an online buying and selling account must provide the password from his buying and selling account to the iPhone service and video owner. The purpose and focus of this research is to find out the law of cooperation on the iPhone in the Islamic perspective of Ibnu Taimiyah in the city of Medan. The methods used by the author are Library Research and Field Research with a normative-empirical approach. The results of this study are based on the perspective of Ibnu Taimiyah which is related to all kinds of business, namely to uphold justice in doing business. Therefore, cooperation in photo and video services for iPhones is very dangerous for personal data and in this collaboration there is no la dharar principle, namely the principle of not hurting each other
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