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All Journal Al-Ahkam Walisongo: Jurnal Penelitian Sosial Keagamaan Wahana Akademika: Jurnal Studi Islam dan Sosial Wahana Akademika: Jurnal Studi Islam dan Sosial
Agus Irfan, Agus
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Religion Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences

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Budaya Menghafal Al-Qur’ān: Studi Living Qur’ān Masyarakat Benda Brebes Jawa Tengah Irfan, Agus
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 5, No 2 (2018): Wahan Akademika
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v5i2.3224

Abstract

One of the phenomena of “Living Qur’ān” found in Benda, Central Java is the tradition of memorizing the Qur’ān. This paper presents an elaboration of the question “how the contextualization step for the taḥfīẓ al-Qur’ān education as a solution for taḥfīẓ al-Qur’ān exist in Benda Bumiayu Brebes? As formulated in three Sub Question: 1. How the taḥfīẓ al-Qur’ān culture for Benda society can be construct as long time exist? 2. What factors that supported the taḥfīẓ al-Qur’ān culture exist ? 3. What factors that reduced the taḥfīẓ al-Qur’ān culture exist?This research is a descriptive qualitative nature, employing historical and sosiological approaches. The qualitative data are obtained through observation, interview and documentation. The data collected are then selected and arranged in a sequence with argumentative presentation.The result of this research reveal that Benda village is good known by Dā al- Qur’ān, because he has more than 7 (seven) Islamic Boarding School for memorizing Qur’ān. This village used to create memorizing Qur’ān culture for the society and arround him. This culture is effected by KH. Khalīl Ibn Maḥallī dan KH. Suḥaimi Ibn Abdul Ghānī, and in the second generation he has great memorizing culture. But in the third generation he gets bad value that less. As  observation data, a writter has seen some fundamen factors which influence reducing the taḥfiẓ al-Qur’ān culture in that village. So that needed the contextualization of taḥfīẓ al- Qur’ān education that switable with modernity.
Kafā’ah in Kiai Ṣāliḥ Darat's Perspective Irfan, Agus; Amri, Muhammad Saeful
Al-Ahkam Volume 30, Nomor 1, April 2020
Publisher : Faculty of Shariah and Law, State Islamic University (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (489.105 KB) | DOI: 10.21580/ahkam.2020.30.1.5072

Abstract

According to Kiai Ṣāliḥ Darat, kafā’ah means equal or similarity between the prospective bridegroom and bride in their perfect nature and lack. There are five categories of kafā’ah, 1) survivors of marital defects, 2) independence, 3) noble people, 4) fair and ‘iffah in religion, 5) good limbs and work. For him, property is not included in the category of kafā’ah because it cannot be measured and can be lost at any time. Using library research with the primary source of the book Majmu’āt al-Sharī'ah al-Kāfiyah li al-‘Awam by Kiai Ṣāliḥ Darat, the concept of kafā’ah will be elaborated. The collected data were analyzed using interpretive descriptive methods. This study concludes that treasure is not a priority in the kafā’ah category because it is not a gift but a trial. Treasure is not something noble, because it is not the legacy of noble people such as prophets, apostles, and previous salih people but the inheritance of despicable people like Qarun, Hamman, and Pharaoh. An ahlul ‘ilmi who married his daughter to ahlul arto, because of his wealth, he changed from ahlul ‘ilmi to ahlul jahli.
Budaya Menghafal Al-Qur’ān: Studi Living Qur’ān Masyarakat Benda Brebes Jawa Tengah Irfan, Agus
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 5, No 2 (2018): Wahan Akademika
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v5i2.3224

Abstract

One of the phenomena of “Living Qur’ān” found in Benda, Central Java is the tradition of memorizing the Qur’ān. This paper presents an elaboration of the question “how the contextualization step for the taḥfīẓ al-Qur’ān education as a solution for taḥfīẓ al-Qur’ān exist in Benda Bumiayu Brebes? As formulated in three Sub Question: 1. How the taḥfīẓ al-Qur’ān culture for Benda society can be construct as long time exist? 2. What factors that supported the taḥfīẓ al-Qur’ān culture exist ? 3. What factors that reduced the taḥfīẓ al-Qur’ān culture exist?This research is a descriptive qualitative nature, employing historical and sosiological approaches. The qualitative data are obtained through observation, interview and documentation. The data collected are then selected and arranged in a sequence with argumentative presentation.The result of this research reveal that Benda village is good known by Dā al- Qur’ān, because he has more than 7 (seven) Islamic Boarding School for memorizing Qur’ān. This village used to create memorizing Qur’ān culture for the society and arround him. This culture is effected by KH. Khalīl Ibn Maḥallī dan KH. Suḥaimi Ibn Abdul Ghānī, and in the second generation he has great memorizing culture. But in the third generation he gets bad value that less. As  observation data, a writter has seen some fundamen factors which influence reducing the taḥfiẓ al-Qur’ān culture in that village. So that needed the contextualization of taḥfīẓ al- Qur’ān education that switable with modernity.
Transmitting the Turāth: A Portrait of Islamic Tradition in the North Coast of Java in Countering Radicalism Irfan, Agus; Makhsun, Toha; Mujib, Ahmad; Madrah, Muna Yastuti
Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 28, No 1 (2020)
Publisher : LP2M - Universitas Islam Negeri (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/ws.28.1.5562

Abstract

This article discusses one of the important Islamic traditions in the coastal areas of Central Java, Indonesia, where the majority of Muslims receive moral teachings through the recitation of turāth from the local islamic clerics, known as Kiai. This form of Islamic tradition is represented by Pengajian Ahad Pagi in Semarang and Jamaah Muji Nabi (often abbreviated as Jamuna) in Demak Regency. Examining religious movements through a phenomenological approach, this study found that in delivering the religious materials both Pengajian Ahad Pagi and Jamaah Muji Nabi use the transmission method. Such an approach emphasizes the aspect of narration, in which the Kiai reads one of the turāth (classical Islamic books), interprets it word by word, and then explains it comprehensively. Besides, the educational style delivered by the Kiai in the two said turāth-based teachings emphasized the aspect of Sufism that involved sense. It stands to reason that the congregation feels motivated, both in terms of religious knowledge and morals, and is possibly not trapped in a binary mindset seeing religious issues in black and white as framed by the radical groups. The findings of this study indicate that Pengajian Ahad Pagi and Jamaah Muji Nabi found the continuity of their vision and initial idea in response to the culture and life of the surrounding community.
PEMIKIRAN ETIKA POLITIK MUHAMMAD CHOLIL BISRI DALAM AL-DURR AL-RUMBĀNĪ Irfan, Agus; Sarjuni, Sarjuni
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 7, No 1 (2020): Vol. 7, No. 1, April 2020
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v7i1.6547

Abstract

This article discusses the idea of Political Ethics from one of the Indonesian scholars named Muhammad Cholil Bisri in the Book of Al-Durr Al-Rumbānī. This study is under descriptive qualitative research using a socio-historical approach and sociology of knowledge that studies the interrelationships between thought and society. The results of this paper state that in Islam; the political problem is the area of ijtihādī which has strong roots in Islam. The relationship between them can be called a mutually reinforcing symbiotic relationship (ʻalāqah indimājiyah). One of the influences of Islam in political traditions, for instance is its teachings on ethics that must inspire all policy issues. Even ethical configuration must also inspire the most important elements in the democratic political systems as called political parties. The term animates, explains that Islam as a system does not have to be realized in the form of formalization of sharīa or political Islam movements. In addition to ethics, the goals that result from political dynamics must be in the form of benefit (maqṣad al-siyāsah). Therefore, political work carried out in the corridor of truth can be considered as worship and deliver the politician to the noblest profession in the sight of God.
Kafā’ah in Kiai Ṣāliḥ Darat's Perspective Irfan, Agus; Amri, Muhammad Saeful
Al-Ahkam Volume 30, Nomor 1, April 2020
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (489.105 KB) | DOI: 10.21580/ahkam.2020.30.1.5072

Abstract

According to Kiai Ṣāliḥ Darat, kafā’ah means equal or similarity between the prospective bridegroom and bride in their perfect nature and lack. There are five categories of kafā’ah, 1) survivors of marital defects, 2) independence, 3) noble people, 4) fair and ‘iffah in religion, 5) good limbs and work. For him, property is not included in the category of kafā’ah because it cannot be measured and can be lost at any time. Using library research with the primary source of the book Majmu’āt al-Sharī'ah al-Kāfiyah li al-‘Awam by Kiai Ṣāliḥ Darat, the concept of kafā’ah will be elaborated. The collected data were analyzed using interpretive descriptive methods. This study concludes that treasure is not a priority in the kafā’ah category because it is not a gift but a trial. Treasure is not something noble, because it is not the legacy of noble people such as prophets, apostles, and previous salih people but the inheritance of despicable people like Qarun, Hamman, and Pharaoh. An ahlul ‘ilmi who married his daughter to ahlul arto, because of his wealth, he changed from ahlul ‘ilmi to ahlul jahli.
Co-Authors Ahmad Mujib, Ahmad Amri, Muhammad Saeful Madrah, Muna Yastuti Makhsun, Toha Sarjuni Sarjuni, Sarjuni