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All Journal Jurnal Theologia Cendekia An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya Dan Sosial Jurnal Dakwah: Media Komunikasi dan Dakwah FONDATIA Dialogia: Jurnal Studi Islam dan Sosial SCAFFOLDING: Jurnal Pendidikan Islam dan Multikulturalisme Ta'dib: Jurnal Pendidikan Islam Ar-Risalah: Media Keislaman, Pendidikan dan Hukum Islam Edukasia: Jurnal Pendidikan dan Pembelajaran
Musthofa Musthofa
UIN Walisongo Semarang
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Social Sciences Other

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KEHIDUPAN SUFISTIK PADA PONDOK PESANTREN BIBAḤRI ‘ASFARAḤ SANANREJO, TUREN, MALANG Musthofa, Musthofa
TEOLOGIA Vol 26, No 2 (2015)
Publisher : TEOLOGIA

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Abstract

Abstract: The article will explore the sufi’s life at the Islamic boarding school (pesantren) Bibaḥri ‘Asfarah Sanarejo, Turen, Malang. The focus of study is the practies and how they practice to become a sufi, how their circumstance of mind when practicing, and how their circumstance of mind after practicing. The santri who never studying at the Pesantren can be divided three categories: al-Fussāq, al-Fusyl, and al-Abriyā’. The method used to a sufi’s life are mapped in two kinds of practices namely inward (bāṭiniya) and outward (lahiriya) practices. The inward practices include ṣalawat (prayer for the Prophet Muhammad pbuh), istighāṡah (mass prayer), asmā’ al-ḥusnā (reciting name of God), Yāsīn recital. The outward practices include spiritual traveling, cleaning the pesantren environment, installing paving and ornaments, making bricks, taking care of animal, becoming a sectary and treasures of the pesantren. Those inward practices are called riyāḍah (the spiritual excercise). The soul circumstances (aḥwāl) while performing those practices could be described that they feel muḥāsabah (introspective), wuṣūl (pure), happy, excited, khauf (fearful), and rajā’ (hopeful). Asbtrak: Artikel ini akan memaparkan kehidupan sufistik di Pondok Pesantren Bibaḥri ‘Asfarah Sanarejo, Turen, Malang. Fokus bahasan adalah amalan-amalan dan tata cara para santri dalam mengamalkan ajaran tasawuf sehingga mereka layak disebut sufi, keadaan jiwa selama dan setelah mereka mengamal ajaran tasawuf. Santri yang belum mondok dibagi dalam tiga kelompok: al-Fussāq, al-Fusyl, dan al-Abriyā’. Jalan yang santri tempuh menuju kehidupan sebagai sufi, antara lain, melalui pengamalan-pengamalan yang dipetakan menjadi dua jenis: pengamalan bersifat lahiriah dan batiniah. Yang termasuk pengamalan batiniah adalah pengamalan ṣalawat, istighāṡah, asmā’ al-ḥusnā, membaca surat Yāsīn; sedangkan pengamalan lahiriahnya adalah musafir, membersihkan lingkungan pondok, memasang paving dan ornament, mencetak bata, memelihara binatang, sekretaris, dan bendahara pondok. Pengamalan lahiriah ini disebut riyāḍah. Keadaan-keadaan jiwa mereka (aḥwāl) mengamalkan ajaran tasawuf akan merasakan pengalaman-pengalaman spiritual (spiritual experience) seperti muḥāsabah, wuṣūl, senang, gembira, khauf, dan rajā’. Di lain pihak, para santri yang telah mengamalkan ajaran tasawuf tersebut akan mengalami perubahan yang baru seperti merasa senang, gembira, beriman, ṣaddiq, tenteram, wuṣūl, yakin, tawaḍu’, zuhud, dan ikhlas. Keywords: al-Fussāq, al-Fusyl, al-Abriyā’, tasawuf, dan sufi.
KEHIDUPAN SUFISTIK PADA PONDOK PESANTREN BIBAḤRI ‘ASFARAḤ SANANREJO, TUREN, MALANG Musthofa, Musthofa
Jurnal THEOLOGIA Vol 26, No 2 (2015): TASAWUF DAN KEARIFAN LOKAL
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2015.26.2.425

Abstract

Abstract: The article will explore the sufi’s life at the Islamic boarding school (pesantren) Bibaḥri ‘Asfarah Sanarejo, Turen, Malang. The focus of study is the practies and how they practice to become a sufi, how their circumstance of mind when practicing, and how their circumstance of mind after practicing. The santri who never studying at the Pesantren can be divided three categories: al-Fussāq, al-Fusyl, and al-Abriyā’. The method used to a sufi’s life are mapped in two kinds of practices namely inward (bāṭiniya) and outward (lahiriya) practices. The inward practices include ṣalawat (prayer for the Prophet Muhammad pbuh), istighāṡah (mass prayer), asmā’ al-ḥusnā (reciting name of God), Yāsīn recital. The outward practices include spiritual traveling, cleaning the pesantren environment, installing paving and ornaments, making bricks, taking care of animal, becoming a sectary and treasures of the pesantren. Those inward practices are called riyāḍah (the spiritual excercise). The soul circumstances (aḥwāl) while performing those practices could be described that they feel muḥāsabah (introspective), wuṣūl (pure), happy, excited, khauf (fearful), and rajā’ (hopeful). Asbtrak: Artikel ini akan memaparkan kehidupan sufistik di Pondok Pesantren Bibaḥri ‘Asfarah Sanarejo, Turen, Malang. Fokus bahasan adalah amalan-amalan dan tata cara para santri dalam mengamalkan ajaran tasawuf sehingga mereka layak disebut sufi, keadaan jiwa selama dan setelah mereka mengamal ajaran tasawuf. Santri yang belum mondok dibagi dalam tiga kelompok: al-Fussāq, al-Fusyl, dan al-Abriyā’. Jalan yang santri tempuh menuju kehidupan sebagai sufi, antara lain, melalui pengamalan-pengamalan yang dipetakan menjadi dua jenis: pengamalan bersifat lahiriah dan batiniah. Yang termasuk pengamalan batiniah adalah pengamalan ṣalawat, istighāṡah, asmā’ al-ḥusnā, membaca surat Yāsīn; sedangkan pengamalan lahiriahnya adalah musafir, membersihkan lingkungan pondok, memasang paving dan ornament, mencetak bata, memelihara binatang, sekretaris, dan bendahara pondok. Pengamalan lahiriah ini disebut riyāḍah. Keadaan-keadaan jiwa mereka (aḥwāl) mengamalkan ajaran tasawuf akan merasakan pengalaman-pengalaman spiritual (spiritual experience) seperti muḥāsabah, wuṣūl, senang, gembira, khauf, dan rajā’. Di lain pihak, para santri yang telah mengamalkan ajaran tasawuf tersebut akan mengalami perubahan yang baru seperti merasa senang, gembira, beriman, ṣaddiq, tenteram, wuṣūl, yakin, tawaḍu’, zuhud, dan ikhlas. Keywords: al-Fussāq, al-Fusyl, al-Abriyā’, tasawuf, dan sufi.
KEHIDUPAN SUFISTIK PADA PONDOK PESANTREN BIBAH{RI ‘ASFARA’ SANANREJO, TUREN, MALANG Musthofa, Musthofa
Cendekia: Jurnal Kependidikan Dan Kemasyarakatan CENDEKIA VOL 12 NO 2 TAHUN 2014
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/cendekia.v12i2.227

Abstract

Abstract: The study is about Sufi’s life in Bibahri Asfarah Islamic boarding school, Sananrejo, Turen, Malang. This study was conducted to understand how the sufi’s life in associated with the life prior boarding school stay, how the method to the sufi’s life, hal (circumstance of mind when practicing) and gayah (ending circumstance of lives after practice) is. This study employs a phenomenological approach. The methods of data collection are documentation, interviews, observation, and triangulation. Data analysis methods use several steps such as data reduction, data display and conclusion (verification). The students of the boarding school consist of students with diverse life backgrounds. Which are mapped into three categories namely al-Fussaq, Al-Fusyl, and Al-Abriya. The first category, Al-Fussaq, consists of ex-drug addict, alcohol drunk, and those who are disobedient to parents. The second category, Al-Fusyl, consists of those who are failed in either family or economy. While the third category, Al-Abriya, consists of former employees or alumni from the other boarding schools. The method to the sufi’s life with the practices performed which are mapped into two kinds namely inward and outward practices. The inward practices include salawat (prayer for the prophet), istigosah (mass prayer), Asmaul Husna (reciting names of God), Yaseen recital. The outward practices include traveling, cleaning the Islamic boarding school environment, installing paving and ornaments, making bricks, taking care of animal, becoming a secretary and treasurer of the boarding school. Those practices are called riadah. The soul circumstances (ahwal) while performing those practices could be described that they feel muhasabah (introspective), wusul (pure), happy, excited, hauf (fearful) and raja’ (hopeful). Meanwhile, after performing those practices the students experience new life changes that they feel happy, joyful, faithful, true, peaceful, pure, convinced, modest, ascetic, and sincere.
Ulumul Qur’an dalam Perspektif Epistemologi Sebuah Pendekatan Filsafat Ilmu Musthofa, Musthofa
AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 1 No 1 (2014): Juli
Publisher : LP2M Sekolah Tinggi Agama Islam (STAI) Madiun

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Abstract

Ulumul Qur’an sebagai ilmu dalam paradigma filsafat ilmu akan membedakan antara ilmu dan pengetahuan. Sedangkan tafsir al Qur’an sebagai ilmu paradigma filsafat ilmu meminjam istilah yang dikemukakan oleh Muhammad Muslih tentang rekonstruksi Al Jabiri mengenai tipologi Epistemologi Islam, ada tiga yaitu: Bayani, Irfani, dan Burhani. Tafsir al Qur’an perspektif epistemology bayani bersumber (origin) pada al Qur’an, al hadits, dan ijma’ (otoritas salaf), Al ilm tauqifi. Tafsir al Qur’an perspektif epistemology Irfani, bersumber (origin) pada experience, al ru’yah al mubasyarah, direct experience, al ilm al hudluri, preverbal, prelogical knowledge. Dan Tafsir al Qur’an perspektif epistemology burhani bersumber pada validitas al waqi’, (alam, social, komunitas) dan al ilm wal kusuli. Ketiga Tipologi Epistemologi Islam tersebut memiliki metode, pendekatan, dan tolok ukur validitas sesuai dengan keilmuan masing-masing.
Kedatangan Islam dan Pertumbuhan Pondok Pesantren di Indonesia Pespektif Filsafat Sejarah Musthofa, Musthofa
AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 2 No 1 (2015): Juli
Publisher : LP2M Sekolah Tinggi Agama Islam (STAI) Madiun

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Abstract

Kedatangan Islam dan pertumbuhan pondok pesantren di Indonesia mempunyai hubungan yang signifikan. Kedatangan Islam di Indonesia antara lain melalui anak Benua India, Bengal, Polomader dan Malaka, Aceh dan Barus, melalui perantaraan perdagangan dan tarekat. Pertumbuhan – pertumbuhan pondok pesantren bersamaan dengan kedatangan Islam di Indonesia antara lain: berasal dari Nabi S A W masih hidup, merupakan adopsi sitem Hindu Budha di Jawa dan tradisi tarekat.
Peta Pemikiran Keagamaan Islam di Indonesia; Dampak Positif dan Negatif bagi Umat Musthofa, Musthofa
AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 2 No 2 (2015): Desember
Publisher : LP2M Sekolah Tinggi Agama Islam (STAI) Madiun

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Abstract

Judging by the more fundamental in the religious thought of Islam in Indonesia is multi dimensial that will get some variants ratio of absolute thought. It is actually not a paradigm, because in the social sciences there must be various paradigms, not mutually exclusive, but rather mutually clump together, although there are three forms of social thought of Islam, which is called by wearing their own terms, as "Islam Rational", "Islamic Civilization ", and" Transformative Islam ". The existence of three models of Islam was through this paper, could be considered as a term Imere Lakatos, by a research program. Elite figures are among Muslim schoolars. Mapping of Islamic thought will have an impact on the understanding of different and will affect the attitudes, behavior of someone who made of the results of that thinking. The possitive impact understanding make an alternative range of ideas that lead to manifold understanding was so people can have a diversity of understanding it in accordance with the demands of his conscience, respect the opinion of the ideas of others so happens tolerance view of thinking one people with another in the other group or individual if his diverse and united understanding will foster the people ideas who agree to bring unity and unity too. Â Â Â Â Â The negative impact understanding of variant thought make the people will appear understanding of fanaticism to the ideas of a person because a person's thoughts will always experience a shift in accordance with the phenomena encountered, there is a tendency lack of respect for the opinions of others when thinking is considered the most correct, because everybody tends for his opinion is the result of thinking, of course, a result of the ideas that will shape the character variant for different people so they tend to form groups of thought that are difficult to integrate.
Solusi Ketimpangan Sosial tentang Gender dalam Al-Quran Musthofa, Musthofa
AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 3 No 1 (2016): Juli
Publisher : LP2M Sekolah Tinggi Agama Islam (STAI) Madiun

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Abstract

Gender is a term used to describe the sex of male and female. In the view of the Quran there is gender inequality related to the rights, obligations and responsibilities. To find out the gender imbalance in the Quran and how to solve it in this paper uses the method of approach through Tafsir bil Iswaji, which is an explanation of the issue through a combination of intellect and the texts of the Quran as well as the statements of the experts associated with it. This type of research is the research library, with descriptive analysis. It is expected in this study to determine; (1) Male gender and female gender inequality occurs in terms of inheritance rights and rights as a witness. Inequality inheritance rights can be resolved by understanding the ideological awareness of the Qur’an and compliance. Inequality rights as a witness can be overcome with feminist awareness and anfeminist with principle of the Qur’an ideology and boundaris. (2) Male gender and female gender inequality has the obligation to pay the dowry and income are called liabilities inequality. Dowry payments and income inequality can be addressed by means of feminist awareness and anfeminist with principle of the Qur’an ideology. Payment of income inequality can be addressed through feminist and anfeminist of the Qur’an ideology. (3) Male gender and female gender inequality are on the responsibility of the so-called responsibility inequality. This inequality can be addressed by means of awareness division of roles and relationships boundaris.
PERTUMBUHAN HURUF AL-QURÄ€N Musthofa, Musthofa
AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 3 No 2 (2016): Desember
Publisher : LP2M Sekolah Tinggi Agama Islam (STAI) Madiun

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Abstract

Letter Qur’an is the connotation of the Arabic alphabet. The growth is thought to have come from several sources. So it appears the formulation of the problem of how growth and development of the letters of the Koran. The research approach is through history to find out the technique of writing the letters of the Koran by way of illustration in the literature data inscription. Data collection is the documentary. Analysis of the data by description is data reduction, data presentation, and conclusion. Letter Koran before being lowered there are several kinds of Umm al-Jimal inscription illustrations, nammarah inscription illustrations and hurron inscription illustrations. Growth in the letter of the Qur’an after he was demoted to experience growth can be followed by a description of the following inscription. First, Kufi, with characteristics: type in the letters often extended horizontal, vertical lines tend to be shorter. There is no syakal or point (i'jam). Evolved into the early Kufi, East Kufi and floral Kufi. Second, naskhi, with characteristics: shape upright on the line, fine lines or thin down. While the scratches to the left or the right thickness. High size of letter is the aleph, letter head fa 'and waw hollow. Letter head of 'ain and ghayn solid at the end of the word, not rigid (arch).. Third, Tsulut, with characteristics: shape bending, easily extended or shortened, rounded and vertical line extended. Fourth, Maghribi, with characteristics: a cross Kufi and naskhi, rounded, curved lines, very prominent below the line at the end of the letter, vertical lines tend to be rather short.
Adab Membaca Al-Qurān musthofa, Musthofa
AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 4 No 1 (2017): Juli
Publisher : LP2M Sekolah Tinggi Agama Islam (STAI) Madiun

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Abstract

Reading the Holly Qur'an is a worthy practice of worshiping God, which can be done by empowering oral, eye (sight), hearing, mind and heart. Reading the Holly Qurān is the command of Allah and His Messenger, so it takes knowledge of the ordinance to read it in order to avoid mistakes. Therefore, reading the Holly Qur'an well and correctly is required adabs to perform it. They are adab before, when, and after reciting the Holly Qurān. Adab before reading Holly Al-Qurān to be fulfilled include the intention of worship, holy of small and large hadas, facing qiblat, covering the private parts, clean and holy clothes, and place unclean (holy), and reading ta'awuz. Adab when reading the Holly Qur'an includes reading with tartiles, beautifying readings, loud voices, remembering the content of reading, living it out, and crying when reading it. Adab after reciting the Holly Qur'an is commanded to practice the content of Holly Al-Qurān content, to love and follow Allah and His Messenger, and to take instruction.
RADIKALISME DALAM ISLAM Musthofa, Musthofa
AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 4 No 2 (2017): Desember
Publisher : LP2M Sekolah Tinggi Agama Islam (STAI) Madiun

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Abstract

Radicalism is a movement aimed at creating a change of ideology and social change to its roots. Radicalism is characterized by the emergence of symptoms of change of faith by justification of a certain belief shifted into another belief that resulted in the loss of prior belief. Social change can be known by shifting the values of social behavior into new social values. The approach of research through history to know the emergence of radicalism, indications, factors causing the movement of Islamic radicalism and its implications in life in society. Writing techniques obtained data derived from the literature associated with the subject, and the results of thinking contained in the life of the community. Data collection is documentary. Data analysis is by the description that is data reduction, data presentation, and conclusion. Radicalism in Islam is a movement that contains six elements, namely behavior, goals, goals (direction), material movement, certain places, and opportunities. Indications of radicalism include: (1) response to ongoing conditions in the form of evaluation rejection, (2) rejection of order, (3) have strong belief in an ideology. The cause of Islamic radicalism is the existence of social interactions including socio-political factors, religious emotions, cultural, ideological anti-secularization (secular), and government policy. The implications of radicalism are the emergence of a suggestion that can form a movement with violence, and the succession of the movement of new radicalism in the form of power.
Co-Authors Aan Fadia Annur Ahmad Arifi, Ahmad Ajizah, Siti Nur Arsad, Muhammad Guci, Alexander Muhamad Jaeni Musa, Muhammad Maskur Nasikhin, Nasikhin Nasirudin Nasirudin, Nasirudin Panaemale, Abdul Razak Abdulraya Ripana, Anggi Rivana, Anggi Yulianti, Ade Dwi Zubairi, Zubairi Zuhriah Zuhriah, Zuhriah