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All Journal IQTISHADIA QUALITY YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam JURNAL PENELITIAN Riwayah : Jurnal Studi Hadis Jurnal Penelitian ADDIN Iqtishadia: Jurnal Kajian Ekonomi dan Bisnis Islam Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir Community Development: Jurnal Pengembangan Masyarakat Islam
Mu'min, Ma'mun
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Religion Humanities Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences

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ANALISIS PEMIKIRAN FZALUR RAHMAN TENTANG ASPEK EPISTEMOLOGI EKONOMI ISLAM Mu'min, Ma'mun
IQTISHADIA Vol 8, No 2 (2015): IQTISHADIA
Publisher : Ekonomi Syariah IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/iqtishadia.v8i2.958

Abstract

Artikel ini bertujuan untuk menganalisis pemikiran Afzalur Rahman tentang ekonomi Islam. Menurut Afzalur Rahman, ekonomi Islam sebagai sebuah obyek ilmu pengetahuan memiliki tiga aspek penting, yaitu: ontologi, epistemologi dan aksiologi. Dasar ekonomi Islam ada sepuluh, yaitu tauhid, maslahah, keadilan, kepemimpinan, persaudaraan, kerja dan produktifitas, kepemilikan, kebebasan dan tanggung jawab, jaminan sosial, dan kenabian. Ditinjau dari tujuannya, ekonomi Islam memiliki tiga tujuan utama, yaitu: mewujudkan pertumbuhan ekonomi dalam negara, mewujudkan kesejahteraan manusia, dan mewujudkan distribusi sumber ekonomi secara adil. Secara etika, paling tidak terdapat lima etika yang harus dipegang teguh para pebisnis Islam, yaitu: Berpegang teguh pada kejujuran, berpegang teguh pada sikap tolong menolong, tidak pernah melakukan sumpah palsu, berpegang teguh pada prinsip sukarela, dan bersih dari unsur riba.    Kata Kunci: Ekonomi Islam, Epistemologi, Afzalur Rahman   ANALYSIS OF FAZLUR RAHMAN’S CONCEPT ON THE EPISTEMOLOGY OF ISLAMIC ECONOMICAbstractThis goal of this article is analysing Afzalur Rahman’s concept on Islamic economic. As an object of study, Islamic economic should have three aspects of knowledge: ontology, epistemology and axiology. There are ten basis of Islamic economic: theology, maslahah, justice, leadership, brotherhood, productivity and performance, ownership, freedom, responsibility, social security, and prophethood. The goals of Islamic economic are: achievement of economic growth, social welfare, and fair economic distributions. In addition, there are Islamic business ethics: honesty, kindness, never makes false oath, voluntair, and free of usury.    Keywords: Islamic Economics, Epistemology, Afzalur Rahman
PEMIKIRAN HUKUM TATA NEGARA FAZLUR RAHMAN Mu'min, Ma'mun
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 5, No 2 (2014): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (418.248 KB) | DOI: 10.21043/yudisia.v5i2.707

Abstract

Fazlur Rahman’s thought of constitutional law emphasises on certain issues:  First,  Islamic  countries  should  form  a  democratic  Islamic state. Head of State is directly elected by the people. Head of State is responsible to the people through parliament whose members are also elected by people directly. Second, relationship between Islam and the state is very close, because the foundation of the state and the system of law should come from the sources of Islam, namely the Qur’an and the Hadith. If government is violating Islamic value it is no longer credible and should be dismissed. Third, the concept of the Islamic state is debatable therefore Fazlur Rahman choses the concept of an Islamic democratic state. The head of state is elected directly by the people and the president as head of state responsible to the people through parliament. Fourth, there are many problems in the establishment of an Islamic state. According to Rahman, the establishment of an Islamic state is accomplished through a long struggle, such as the establishment of the Islamic state of Pakistan. It is started with the commitment of Muslims to carry out God’s command. The establishment of an Islamic state aims for safety and sovereignty of the country. Fifth, concerning the issue of the duty and authority of the head of state, according to Fazlur Rahman the head of state in charge of leading the government, in carrying out its duties and powers shall be in accordance with the interests of all the people.Key words: Thought, Law and State.
SEJARAH PERKEMBANGAN PENDIDIKAN TASAWUF (Studi Atas Tariqah Qadiriyah wa Naqsabandiyah di Kudus Jawa Tengah) Mu'min, Ma'mun
QUALITY Vol 4, No 1 (2016): QUALITY
Publisher : Pascasarjana IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/quality.v4i1.2116

Abstract

This paper is a summary of the results of my thesis research at the Faculty of Humanities Postgraduate Program at Diponegoro University by 2013 and then it was developed, particularly on the data that is more up to date. The main purpose of writing this article is to examine the history of the Sufism education, with focus on the education development history of Thariqat Qadiriyah wa Naqsyabandiyah in Piji Kudus. This research used the historical method and phenomenological approach of Edmund Husserl to understand the meaning of education development history of the Thariqat Qadiriyah wa Naqsyabandiyah in Piji Kudus and the Sufism ideas of Kyai Haji Muhammad Siddiq as a Murshid of the Thariqat Qadiriyah wa Naqsyabandiyah in Piji Kudus. This research reveals the mysticism education and Sufism thought development of Kyai Siddiq in Piji Kudus. Some of the research results that can be described in this paper are: first, the education development of Thariqat Qadiriyah wa Naqsyabandiyah Piji Kudus begins with the formation of a small mosque which was built in 1837 on the initiative of Mantri Sutowijoyo (1835-1870), in 1920 was developed into al-Aqsa Mosque as of now. Second, in 1956 Kyai Siddiq built an Islamic primary school, in 1970 built an Islamic Junior High School, in 1972 established an Islamic Boarding School of Manba'ul Falah, and in 2009 established a vocational education. Third, in 1972 Kyai Shiddiq established Thariqat Qadiriyah wa Naqsyabandiyah Piji Kudus after doing a bai'at for Murshid of the Thariqat Qadiriyah wa Naqsyabandiyah Rejoso Peterongan Jombang, Kyai Haji Tamim Romli. Fourth, the education institution that taught by Kyai Siddiq, namely tawheed education (monotheism), Sharia (Shari'ah), thariqat (congregations) and ma'rifat. Fifth, after the death of Kyai Siddiq (2011) Thariqat Qadiriyah wa Naqsyabandiyah Piji Kudus led by Kyai Haji Abdul Latif Siddiq, Kyai Haji Affandi Siddiq, and Kyai Haji Siddiq Muchtar Amin.
Hadis dan Sunah dalam Perspektif Fazlur Rahman Mu'min, Ma'mun
RIWAYAH Vol 1, No 2 (2015): Riwayah : Jurnal Studi Hadis
Publisher : ilmu hadis

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/riwayah.v1i2.1805

Abstract

Eksistensi hadis dan sunah tidak pernah berhenti diperdebatkan kalangan ilmuan, hal ini dapat dipahami mengingat hadis dan sunah dua entitas yang sama sama menjadi rujukan kedua dalam beragama Islam. Karena posisinya yang demikian sentral, maka tidak heran apabila sering terjadi kontrofersi dikalangan para pembahasnya. Fazlur Rahman sebagai salah seorang intelektual muslim yang kritis berusaha menetralisir adanya perdebatan tersebut dengan menawarkan sebuah pemikiran kritis tentang entitas hadis dan sunah. Tawaran Rahman tersebut mampu menjadi salah satu model pemikiran yang selama itu sering mengalami kebuntuan. Rahman bukan saja mampu memberikan penjelasan yang utuh tentang hakikat hadis dan sunah, tetapi juga menjelaskan posisi keduanya dari sisi asal muasalnya, dalam praktik keseharian, akibat yang muncul setelahnya dan keberadaanya sekarang.
The Challenge of Islam Nusantara Against Terorism: Analysis Study of Islam Nusantara of Ulama NU Movement in Central Java Mu'min, Ma'mun; Mufid, Fathul
ADDIN Vol 12, No 1 (2018): Addin
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v12i1.4185

Abstract

The more widespread ideology in the era of global terrorism today has become a global concern, acts of terror committed national or transnational terrorists have been bad for the creation of a harmonious world order, pluralist and inclusive. Several countries collapse in the Middle East and Africa as well as the tense conditions in Poso has been the evidence of how acts of terror committed the terrorists do not recognize tribes, nations and religions. If this trend continues, then the life of mankind and civilization of the world will be damaged. Long before understanding terrorism rampant in Indonesia and the world, the scholars Walisongo through propaganda Islamiyah has offered the concept of Islam Nusantara, the moderate Islam that can adapt to the cultural heritage at the time. Islam Nusantara or moderate Islam is essentially Islam that gave mercy to all the worlds. These efforts Walisongo scholars ulama NU followed by the next generation until now. Rampant ideology of terrorism today is of course a challenge for the NU clerics spearheading the development of Islam in the Indonesian archipelago. This research will find: formulation of basic normatively and historicity and the philosophical concept of Islam Nusantara, formulated the concept of Islam Nusantara in the perspective of scholars Walisongo and ulama NU in Central Java, the dynamics of socio-political development of Islam Nusantara in Central Java from time to time, the public response in Central Java to the development of Islam Nusantara, and the contribution of Islam Nusantara in a moderate Islam that can create harmony, pluralist and inclusive in order peaceful world civilization.
ANALISIS PEMIKIRAN FZALUR RAHMAN TENTANG ASPEK EPISTEMOLOGI EKONOMI ISLAM Mu'min, Ma'mun
IQTISHADIA Vol 8, No 2 (2015): IQTISHADIA
Publisher : Ekonomi Syariah IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/iqtishadia.v8i2.958

Abstract

Artikel ini bertujuan untuk menganalisis pemikiran Afzalur Rahman tentang ekonomi Islam. Menurut Afzalur Rahman, ekonomi Islam sebagai sebuah obyek ilmu pengetahuan memiliki tiga aspek penting, yaitu: ontologi, epistemologi dan aksiologi. Dasar ekonomi Islam ada sepuluh, yaitu tauhid, maslahah, keadilan, kepemimpinan, persaudaraan, kerja dan produktifitas, kepemilikan, kebebasan dan tanggung jawab, jaminan sosial, dan kenabian. Ditinjau dari tujuannya, ekonomi Islam memiliki tiga tujuan utama, yaitu: mewujudkan pertumbuhan ekonomi dalam negara, mewujudkan kesejahteraan manusia, dan mewujudkan distribusi sumber ekonomi secara adil. Secara etika, paling tidak terdapat lima etika yang harus dipegang teguh para pebisnis Islam, yaitu: Berpegang teguh pada kejujuran, berpegang teguh pada sikap tolong menolong, tidak pernah melakukan sumpah palsu, berpegang teguh pada prinsip sukarela, dan bersih dari unsur riba.    Kata Kunci: Ekonomi Islam, Epistemologi, Afzalur Rahman   ANALYSIS OF FAZLUR RAHMAN’S CONCEPT ON THE EPISTEMOLOGY OF ISLAMIC ECONOMICAbstractThis goal of this article is analysing Afzalur Rahman’s concept on Islamic economic. As an object of study, Islamic economic should have three aspects of knowledge: ontology, epistemology and axiology. There are ten basis of Islamic economic: theology, maslahah, justice, leadership, brotherhood, productivity and performance, ownership, freedom, responsibility, social security, and prophethood. The goals of Islamic economic are: achievement of economic growth, social welfare, and fair economic distributions. In addition, there are Islamic business ethics: honesty, kindness, never makes false oath, voluntair, and free of usury.    Keywords: Islamic Economics, Epistemology, Afzalur Rahman
Model Pemikiran Tafsir Al-Kasysyaf Karya Imam Az-Zamakhsyari Mu'min, Ma'mun
HERMENEUTIK Vol 11, No 2 (2017): 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.v11i2.5528

Abstract

Al-Qur’an sebagai kitab mu’jizat tentu membutuhkan respons dari para mufasir untuk memaksimalkan fungsinya sebagai rahmat bagi sekalian alam, petunjuk bagi orang-orang yang bertakwa, dan penuntun jalan ke surga atau keselamatan. Tanpa pemikiran tafsir tentu saja fungsi ini menjadi sulit dipenuhi karena begitu pelik dan tingginya balaghah bahasa yang dipakai dalam al-Qur’an. Hal ini wajar karena al-Qur’an adalah kitab wahyu yang menggunakan bahasa Tuhan, kemudian didekatkan dengan bahasa manusia, yaitu bahasa Arab.Karena begitu tinggi aspek kebahasaan yang dikandung al-Qur’an, dan disertai maksud serta pesan terselubung dari penulis tafsir, pemikiran tafsir dalam perkembangannya telah mengalami dinamika yang demikian tajam. Tidak sedikit antara satu mufasir dengan mufasir lainnya, bukan hanya berbeda pendapat namun terkadang saling menyerang. Salah satu tafsir yang banyak menyerang kalangan sunni adalah Tafsir al-Kasysyaf karya Imam az-Zamakhsyari yang menjadi objek kajian penulis.Kali ini penulis berusaha menyuguhkan model pemikiran tafsir Imam az-Zamakhsyari dalam Tafsir al-Kasysyaf, karena tafsir ini berpengaruh besar dalam belantara pemikiran tafsir di dunia Islam. Pengaruh yang diberikan tafsir ini tidak hanya di kalangan mu’tazilah saja, namun juga berpengaruh di kalangan suni yang selama ini sering menolak teologi mu’tazilah yang dianut Imam az-Zamakhsyari.
Deradicalization of Qur'an Exegesis in Islamic Boarding Schools in Central Java Mu'min, Ma'mun; Syukron, Muhammad
Jurnal Penelitian Vol 15, No 2 (2021): JURNAL PENELITIAN
Publisher : LP2M IAIN kUDUS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/jp.v15i2.13200

Abstract

Since its establishment in the 13th century, Islamic boarding schools have played a key role in deradicalization using the exegesis of the Qur'an in Indonesia. The diversity of Islamic boarding schools is the result of the creativity of the ulama in acculturating the culture of the local Muslim community with the kyai as the main driver. As an Islamic educational institution, Islamic boarding schools integrate with the community in performing spiritual worship, educating, and integrating normative culture in religion. Islamic boarding schools create a harmonious, pluralist, and inclusive Muslim community. Nowadays, Islamic boarding schools face accusations from the West as an institution that produces radicals and terrorists. Bombings in Indonesia are mostly done by alumni of Islamic boarding schools. Bomb documents from JW Marriott and Ritz-Carlton hotels belonging to Jamaah Islamiyah (JI) contain information that 141 Islamic boarding schools and 388 Islamic leaders have joined JI. This study aims to complement the shortcomings of existing studies by highlighting the role of Islamic boarding schools in deradicalization using the exegesis of the Qur’an for students in Central Java so that they can avoid radicalism and terrorism. This study is crucial to answer negative accusations against Islamic boarding schools and encourage the creation of moderate exegeses. To elaborate on this effort, the researcher uses the social dialectical theory of Peter L. Berger and Thomas Luckmann, the concept of non-violent Islam from Abdurrahman Wahid, and the concept of Zamakhsyari Dhofier's Islamic boarding schools using socio-anthropological perspectives.
Deradicalization of Qur'an Exegesis in Islamic Boarding Schools in Central Java Mu'min, Ma'mun; Syukron, Muhammad
Jurnal Penelitian Vol 15, No 2 (2021): JURNAL PENELITIAN
Publisher : LP2M IAIN kUDUS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/jp.v15i2.13200

Abstract

Since its establishment in the 13th century, Islamic boarding schools have played a key role in deradicalization using the exegesis of the Qur'an in Indonesia. The diversity of Islamic boarding schools is the result of the creativity of the ulama in acculturating the culture of the local Muslim community with the kyai as the main driver. As an Islamic educational institution, Islamic boarding schools integrate with the community in performing spiritual worship, educating, and integrating normative culture in religion. Islamic boarding schools create a harmonious, pluralist, and inclusive Muslim community. Nowadays, Islamic boarding schools face accusations from the West as an institution that produces radicals and terrorists. Bombings in Indonesia are mostly done by alumni of Islamic boarding schools. Bomb documents from JW Marriott and Ritz-Carlton hotels belonging to Jamaah Islamiyah (JI) contain information that 141 Islamic boarding schools and 388 Islamic leaders have joined JI. This study aims to complement the shortcomings of existing studies by highlighting the role of Islamic boarding schools in deradicalization using the exegesis of the Qur’an for students in Central Java so that they can avoid radicalism and terrorism. This study is crucial to answer negative accusations against Islamic boarding schools and encourage the creation of moderate exegeses. To elaborate on this effort, the researcher uses the social dialectical theory of Peter L. Berger and Thomas Luckmann, the concept of non-violent Islam from Abdurrahman Wahid, and the concept of Zamakhsyari Dhofier's Islamic boarding schools using socio-anthropological perspectives.
PERAN KYAI TELINGSING DALAM PENGEMBANGAN MASYARAKAT MUSLIM DI DAERAH TAJUG KUDUS Mu'min, Ma'mun
Community Development: Jurnal Pengembangan Masyarakat Islam Vol 2, No 2 (2017): Community Development Jurnal Pengembangan Masyarakat Islam (Article In Press)
Publisher : Institut Agama Islam Negeri (IAIN) Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/cdjpmi.v2i2.3306

Abstract

 Manusia secara individual dan social senantiasa mengalami perubahan secara dialektis, hal ini terjadi sebab manusia adalah mahluk yang memiliki harapan dan keinginan terus maju dan berhasil dalam mempertahankan kehidupannya. Walau demikian, tentu saja dalam perkembangannya manusia membutuhkan pembimbing yang memberikan arahan dan bimbingan sehingga dalam perkembangannya manusia tidak mengalami salah jalan. Peran seorang pembimbing di sini menjadi sangat penting dan dibutuhkan manusia dalam meraih harapan dan tujuan hidup. Dalam konteks ini, Kyai Telingsing salah seorang anggota pasukan dan rohaniawan serta saudagar yang ikut serta dalam ekspedisi yang pimpin Panglima Cheng Ho asal Tiongkok, dalam pengembaraannya ke Nusantara ia tidak kembali ke negara asalnya di Tiongkok, ia memilih menetap di daerah Tajug atau daerah Kudus. Di Tajug Kudus, selain berdagang dan berdakwah, Kyai Telingsing memiliki keahlian melukis dan mengukir atau menyungging, ia mengembangkan keahliannya tersebut sehingga banyak orang yang belajar mengukir di rumahnya. Dari hari ke hari semakin banyak orang belajar mengukir kepadanya dan kemudian bermukim di Tajug. Karena orang semakin banyak, tempat itu berkembang menjadi perkampungan dan terkenal ke daerah sekitar, seperti Demak, Jepara, dan Juwana sebagai tempat perguruan meyungging. Sebagai seorang muslim, Kyai Telingsing menjadikan keahliannya tersebut sebagai media dakwah untuk mengembangkan masyarakat muslim di daerah Tajug. Artikel ini merupakan simpulan hasil penelitian penulis berjudul Peran Kyai Telingsing dalam Dakwah Islamiyah di Daerah Tajug Kudus (2016). Untuk menganalisis peran tersebut, peneliti menggunakan konsep dialektika perkembangan manusia dari Auguste Comte, yaitu tiga tahap perkembangan dialektika berfikir manusia, yaitu tahap teologis, metafisis dan positifis. Temuan penelitian adalah: (a) Kyai Telingsing berhasil merubah masyarakat Tajug dari masyarakat tunakarya menjadi masyarakat berkarya, (b) Kyai Telingsing berhasil melakukan dakwah islamiyah melalui pendidikan menyungging, (c) Kyai Telingsing berhasil melakukan pemberdayaan ekonomi masyarakat Tajug, dan (d) Kyai Telingsing berhasil membangun daerah Tajug yang semula daerah yang terisolir dan tidak maju menjadi daerah yang maju dan banyak dikunjungi para saudagar.
Co-Authors Fathul Mufid Syukron, Muhammad