IPMAFA Journals (Institut Pesantren Mathali'ul Falah)
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SPIRITUAL ENTREPRENEURSHIP DI PESANTREN ENTREPRENEUR AL-MAWADDAH KUDUS
Get PDFThis study aims to map spiritual values that encourage Pesantren Entrepreneur Al-Mawaddah to conduct entrepreneurship movements and their application in real action. This research is a field research with qualitative-descriptive method which took place at the Pesantren Entrepreneur Al-Mawaddah, Honggosoco Village, Jekulo, Kudus. As a method of searching data, interview, observation and documentation techniques have been carried out. Then, in the analysis phase has been used Miles and Huberman analysis techniques with 4 stages of analysis ; collecting data, data reduction, data display, verification and drawing conclusions. The results of this study have mapped Core Values Ahli Sorga (which contains 9 values) as a spiritual value that encourages Pesantren Al-Mawaddah to develop entrepreneurship. This value is the result of reflection and internalization of the gusjigang ideology inherited from Sunan Kudus. These spiritual values have been implemented by pesantren in the form of: (1) pesantren which are honest and trustworthy in carrying out various business fields and safeguarding the products of the community, (2) charity activities in the form of mass circumcision and orphanage, sewing skills training and make snacks, agricultural technology training, (3) balance in carrying out ibadatullah (compulsory worship, recitation of kitab kuning) and imarathul ardh in the form of entrepreneurship development, (4) formulation of vision and action conducted by founders and caregivers from a young age, encouraging santri to have similar visions and missions. (5) making Core Values Ahli Sorga as an autosuggestion in santri to have the spirit of entrepreneurship.Penelitian ini bertujuan untuk memetakan nilai-nilai spiritual yang mendorong Pesantren Entrepreneur Al-Mawaddah Kudus untuk melakukan gerakan entrepreneurship. dan penerapan nilai-nilai spiritual tersebut dalam aksi nyata. Penelitian ini merupakan penelitian lapangan (field research) dengan metode kualitatif-deskriptif bertempat di Pesantren Entrepreneur Al-Mawaddah Desa Honggosoco, Jekulo, Kudus. Sebagai metode penggalian data, telah digunakan teknik observasi, wawancara, dan dokumentasi. Kemudian, dalam tahap analisis telah digunakan teknik analisis Miles dan Huberman dengan 4 tahap analisis, yaitu pengumpulan data, reduksi data, penyajian data, dan verifikasi serta penarikan kesimpulan. Hasil dari penelitian ini, telah dipetakan Core Values Ahli Sorga (yang berisi 9 nilai) sebagai nilai spiritual yang mendorong Pesantren Entrepreneur Al-Mawaddah untuk mengembangkan entrepreneurship. Nilai tersebut, merupakan hasil refleksi dan internalisasi terhadap ideologi gusjigang warisan Sunan Kudus. Nilai-nilai spiritual ini, telah diterapkan secara nyata oleh pesantren berupa : (1) jujur dan amanah dalam menjalankan berbagai bidang usaha dan menjaga produk titipan masyarakat, santri yang jujur dan amanah menjalankan tugas entrepreneurship, (2) kegiatan charity berupa khitan masal dan santunan anak yatim, pelatihan keterampilan menjahit dan membuat makanan ringan bagi Jam’iyyah pengajian Al-Mawaddah, serta pelatihan teknologi pertanian bagi masyarakat Kudus dan sekitarnya. (3) kesesimbangan dalam menjalankan ibadatullah (ibadah wajib, pengajian kitab, dan lainnya), serta kepentingan imarathul ardh berupa pengembangan entrepreneurship, (4) perumusan visi dan aksi yang dilakukan oleh pendiri dan pengasuh sejak usia muda, mendorong santri memiliki visi dan misi serupa. (5) menjadikan core values AHLI SORGA sebagai autosugesti dalam diri santri untuk memiliki semangat entrepreneurship
MODAL SOSIAL PESANTREN JAWA PESISIRAN UTARA DALAM PEMBERDAYAAN MASYARAKAT
Get PDFKiai and pesantren are acknowledge to have contributed a lot in solving the problems of community welfare, especiallyin socio-religious and economic matters in Indonesia. The existence of pesantren so far has not only been insulated on its duties in managing morals and arranging itself as a tafaqquh fiddin institution that is indifferent to various social dynamics that develop. On the contrary, pesantren are actually responsive and progressive in addressing these issues with concrete work in the direct grassroots realm. Kiai Sahal and Maslakul Huda are examples of how kiai and pesantren figures institutionally contribute to answering social issues. Various activities carried out by the Maslakul Huda Islamic Boarding School are a form of crystallization of Kiai Sahal's ideas in order to respond to the actual social problems of the lower class of Kajen Village and its surroundings. Norms, the social networks in the figure of Kiai Sahal and the Pesantren Maslakul Huda, in this case have succeeded in fostering public trust which in the later stages has made it easier for the Islamic Boarding School Maslakul Huda to instill religious values in their communities. This study tries to see how the social capital in Kiai Sahal and the Islamic Boarding School Maslakul Huda is able to bring success in realizing community welfare. The results of this study mention that community empowerment carried out by Kiai Sahal and the Pesantren Maslakul Huda participated in the process of transforming people's welfare through various activities and institutions under the auspices of the Maslakul Huda Islamic Boarding School Foundation
PERAN PESANTREN MENGHADAPI KONSTELASI ERA 4.0
No full textIndonesia is currently entering the era of the Industrial Revolution 4.0. Mid-century (digital revolution) was marked by a combination of technology and blurring of physical, digital space lines. Changes in the world in the era of the Industrial revolution which is so fast certainly provide demands for progress. Islamic boarding schools or Islamic boarding schools are one of the Islamic education in Indonesia. The reform and reconstruction of Islamic education and its institutions seems to need to be carried out immediately, especially looking at the development of the world which requires that every Islamic education institution be it Islamic boarding schools or madrasas to continue to improve themselves if they do not want to be abandoned by their interested ones. The inclusive attitude of Islamic education in this context is very necessary. inclusiveness becomes very important given that however, Islamic education institutions cannot isolate themselves from the dynamics that occur outside themselves. Era of Industrial Revolution 4.0 (hereinafter: Era 4.0) has an unimportant impact. It affects all aspects of human life. Included in this case is education. This era was marked by the increasingly central role of cyber technology in human life. The challenges of the Industrial Revolution 4.0 era are very complex. Not to mention in the world of education, all have already converted in the digital world. If in the past it was quite a manual, old-fashioned, primitive system, now everything must be completely cyber. Examples of e-library (digital library), e-learning (digital learning), e-books (online books)
ISLAM WASATIYAH
Get PDFIslam wasathiyah is the optics from umat who are be a look at center the manner, righteous, harmonious principle in the middle umanity that dinamic and multiple diverse. Islam wasathiyah invited in each an individual had charge of other individual with solidarity who is build up in an organic manner. Middle rail becomed Islam wasthiyah as be medium to have serve purpose of Islam observe two side as balanced. Islam wasathiyah not be rid of root word identity “moderat” which is to provide humanist-dialogues values, give priority to strenght of confraternity better than dominance, justness above rightful authority, harmonious about tolerance interfaith and avoided behavior at the course that is extreme. From here, Islam wasathiyah position be offer to the umanity so as to avoid from long lasting conflict that fine above the name of ideology, humanism, and reach of legal ground politicization until at last madani of life will be build up in particular of south east asia region
MENGEKANG EMOSI NEGATIF KUNCI MERAIH KEDAMAIAN DALAM HIDUP
No full textUcapan adalah do’a, setiap perkataan yang diucapkan apakah itu dalam keadaan serius atau bercanda akan memiliki kekuatan pada apa yang ada dalam kendali hidup kita, dibawah alam sadar ucapan seolah-olah mempunyai efek yang nyata. Berita viral yang beredar di media sosial tentang video anak-anak muda dalam mobil yang bercanda tentang kecelakaan, seperti ada korelasinya, dalam waktu tidak lama mobil yang ditumpangi anak-anak muda tadi mengalami kecelakaan parah. Dari foto dan video yang beredar ada kesamaan antara mobil dan baju para anak-anak muda tersebut sebelum dan sesudah kecelakaan. Sesuatu yang berada dibawah kendali kita (perkataan, pemikiran, opini, interpetasi dan tindakan ) maka akan menjadi benar-benar baik atau benar-benar buruk jika hal tersebut berada dibawah kendali kita seutuhnya dan ini salah satu ajaran dalam filosofi teras.
Kira-kira tahun 300 SM, Zeno seorang pedagang dari Syprus (sebuah pulau diselatan Turki) melakukan perjalanan dari Phoenichia ke Peiraeus dengan kapal melintasi laut mediterania, kapal yang ditumpangi zeno karam. Iapun kehilangan seluruh dagangannya yang teramat mahal (pewarna ungu untuk jubah para raja) dan terdampar di Athena. Ini tentu sebuah cobaan yang amat besar. Dalam keadaan terjatuh dan terasing zeno pun belajar filasafat kepada filsuf yang berbeda-beda selang beberapa waktu kemudian ia mengajarkan filsufnya sendiri. Dia mengajar disebuah teras berpilar (bahasa yunani ; stoa) sejak saat itu para pengikutnya disebut kaum stoa / stoisisme atau dalam buku ini disebut filosofi teras. Kaum stoa dilatih untuk menjadi pribadi yang selalu berbahagia dan berfikir positif. “Seorang praktisi stoa seharusnya senantiasa merasakan keceriaan dan sukacita yang terdalam, karena ia mampu menemukan kebahagiannya sendiri dan tidak menginginkan suka cita yang lebih daripada sukacita yang datang dari dalam (Inner Joys)”. Ceneca (On Hapy Life).
Tujuan utama dari filsafat teras adalah 1) hidup bebas dari emosi negatif (sedih, marah, cemburu, curiga, baper dan lain-lain). 2) hidup untuk mengasah kebajikan (virtues). Ada 4 kebajikan dalam stoisisme yaitu kebijaksanaan (wisdom), keadilan (justice), keberanian (courage) dan menahan diri (temperance). Diantara alasan mengapa filsafat teras baik untuk dipelajari adalah karena siapapun bisa ikut mempraktekkannya tanpa harus tergantung pada atribut yang melekat padanya, seperti kekayaan, pestasi akademis, suku, profesi, agama, intelegensi bawaan dan lain-lain. Alasan yang lain yaitu filsafat teras cocok untuk mereka yang sering atau sedang merasa khawatir akan hidup atau sering resah dan kecewa dalam kehidupan sehari hari karena filsafat teras melawan pola pikir destruktif. Apakah stoisisme tetap relevan untuk masa kini (jaman now) sedangkan ia diajarkan 300 SM yang secara peradaban dan keadan alam sangat jauh berbeda. Setidaknya ada 3 alasan mengapa stoisisme tetap relevan dimasi kini pertama, stoisisme ditulis untuk menghadap masa sulit (tidak ada batasan waktu). kedua, stoisisme dibuat untuk globalisasi. Ketiga, stoisisme adalah filsafat kepemimpinan
PEMAHAMAN KESETARAAN GENDER
No full textThe increasing number of divorce cases from year to year at Pati Religious Court indicates an increase in the quantity and quality of wife's dissatisfaction with their marriages, especially their husbands, who do not associate them well, do not carry out their duties and obligations properly, and husbands who act harshly towards his wife, so that there were cases of domestic violence. The courage of the wife to file a divorce which is the focus of this research is to be further investigated whether there is an understanding of gender equality that influences his decision. This research is a field research (field research), this research is descriptive analytic, namely an investigation that tells, analyzes and classifies data qualitatively. The source of primary data is data obtained from interviews with judges who decided on divorce cases in PA Kab Pati, and women who divorced. Data collection uses the method of documentation and interviews. In the interview, a sampling method is used, namely a purposive sampling system. Here, the author does not interview all existing judges and informants (divorce actors), but rather chooses judges and divorced informants who can represent several categories according to the research design and are representative to be used as data sources. In the process of finding data to maintain its validity, triangulation is carried out, namely checking the degree of trust in information both in terms of technique, source and time. Data are analyzed qualitatively using inductive and interpretative analysis instruments. This inductive and interpretative way of thinking is used in order to build a conception of interpretation regarding the high divorce proposed by women in PA Pati and its causal factors. The results of this study that gender understanding for informants who filed for divorce in Pati Regency PA was shown from their awareness of their rights in marriage. This can be seen from their responses to understand the concept of marriage, gender roles in the family and domestic violence. So that their rights must be fought because they do not want to dissolve in painful household shackles. Thus the understanding of gender influences the high divorce in Pati Regency. The factors causing divorce in the District of Religion Religious Court in 2015, 2016, 2017 and 2018 in August were due to one leaving the party and no responsibility at the same time being the highest cause. The cause of the moral crisis was ranked second, then economic factors, jealousy, constant quarrels and disputes, domestic violence, and the presence of parents who forced their children to marry. This is in line with the factors that caused informants to file for divorce
KONSEP MASHLAHAH AL-AMMAH DALAM PERSPEKTIF FIQH SOSIAL KH. MA. SAHAL MAHFUDH
No full textThis research have to know mashlahah al-‘ammah of concept in the Kiai Sahal’s social fiqh perspective to encourage the presence fiqh modernity to be most productive, progressive and contectual as problem solving a umat appropriate ages. This research is library research with kualitative-descriptive method. The autor used histories-philosophy by phenomenon. In the step of analysis, the autor used content Philipp Mayring model as instrument disinterment Mashlahahal-‘Ammah by populer creation Kiai Sahal the tittle Kitab Thariqatal-usul Ala Ghoyatal-Wusul. Output this research, Kiai Sahal’s Mashlahahal-Ammah concept being efort and prevent a detriment basis to syara direction in the specific zone, not only with a determine requirement indicator, like Dharuriyah, Hajjiyah and Tahsiniyah in a external manner but also human being to have a feeling be happy in the beyond (Saadatuddarain)
BOOK REVIEW: PESANTREN MENGHADAPI ARUS UTAMA MEDIA DI ERA 4.0
No full textKekhasan pesantren sebagai lembaga pendidikan tertua di Nusantara menjadi poin menarik tatkala kemunculan paham sekularisme, liberalisme utamanya menjadi pertarungan identitas di tubuh pesantren itu sendiri. Posisi dan andil Barat yang mempengaruhi sisi-sisi sosiologis lewat arus utama media sosial kemudian menabuhkan genderang kian kencang. Secara moralitas, antara pesantren dan Barat memiliki kutub yang berbeda. Kehadiran arus media sosial yang dibentuk Barat pada gilirannya memunculkan hegemoni di dalam lingkungan pesantren. Pro dan kontra memang wajar, namun yang kemudian menjadi pertanyaan, “Bagaimana peran pesantren untuk tidak latah dan tetap menjaga gerbang serta pondasi dari kultur dan nilai-nilai khasnya?”.
Di sisi lain, problem pesantren kian kompleks terutama jika ditarik pada posisi politik. Sikap oposisi pesantren dipertaruhkan dan bahkan pada cerita selanjutnya politik ditengarai menjadi bumerang yang bisa menggerus kemurnian ‘kalimah sawa’ dari visi-misi pesantren. Selanjutnya, bahwa pada tahap masyarakat yang mudah terpancing arus menganggap pesantren sebagai benih dan sarang terorisme dan radikalisme. Endang Turmudi menambahi juga isu terjadinya perselingkuhan antara Kiai dan kekuasaan. Maka dari hal ini, diperlukan pengembalian dunia pesantren pada kultur, tradisi dan pemikirannya. Namun, tetap membuka diri untuk beradaptasi dan berkolaborasi dengan teknologi, globalisasi sehingga pesantren bisa tumbuh bersama perkembangan zaman dengan catatan filterisasi dan relevansi dengan budaya Islam tetap dipegang. Naturalisasi budaya pesantren ini bisa dipondasikan dengan cara menggugah gairah dan semangat (ijtihad) dalam mengkaji dan melestarikan ilmu pengetahuan serta tafsir al-Quran
PERAN WANITA SEBAGAI PENCARI NAFKAH KELUARGA DALAM PERSPEKTIF HUKUM ISLAM
Get PDFThis study aims to determine the provisions of the role of women as female workers in the perspective of Islamic law, and the provisions of the role of women as female workers from the perspective of positive Indonesian law. The type of research used is field research using a qualitative approach. The data collection instrument use is the interview and observation studies. This study uses descriptive analytic. The results of this study indicate that The role of women as female workers in the perspective of Islamic law is basically permissible, due to seeking the living to fulfill the means of life is the right and obligation of both men and women as long as a wife does not neglect her obligations to her husband and children. The role of women as female workers in the perspective of positive Indonesian law is also permissible, because a woman is able to carry out activities both inside and outside the employment relationship to produce goods or services to meet their own needs and community needs
APLIKASI KONSEP FIQH SOSIAL KH. M.A. SAHAL MAHFUDH TERHADAP BATAS USIA PERKAWINAN DALAM PASAL 7 AYAT (1) UNDANG-UNDANG PERKAWINAN
No full textThe limitation age of marriage in article 7 verse (1) of Law Number 1/1974 on marriage, is considered to cause various problems. The limitation age for marriage of 19 for males and 16 years for females is too early and it is less appropriate with biological, psychological, educational, and economic maturity. Psychologically, marriages under 21 years of age do not yet have maturity. From the aspect of the fulfillment of economic needs, a husband is still not stable to meet family needs.The purpose of this research is to analyze the limitation age of marriage in Law Number 1/1974 by using perspective madzhab qauli fiqh sosial KH . MA. Sahal Mahfudh and analyze the minimum age of marriage in Law Number 1/1974 by using perspective manhaji fiqh sosial KH . MA. Sahal Mahfudh. The results of this research indicate that: First, the madzhab qauli of fiqh sosial sees the limitation age of marriage is too low and not in accordance with the condition that exist in society, and it will cause to adverse impacts. Therefore the preventive effort has to be done, it is in accordance with the rules of fiqh ad-daf'u aqwā min ar-raf'i. Secondly, the madzhab manhaji of fiqh sosial through the the theory of masālikul illat say that the limitation age of marriage in Law Number 1/1974 must be integrated with the purpose of marriage and create al-maslaḥah al-‘āmmah.
Keywords: The limitation age of marriage, Law Number 1/1974, Fiqh Sosial.The limitation age of marriage in article 7 verse (1) of Law Number 1/1974 on marriage, is considered to cause various problems. The limitation age for marriage of 19 for males and 16 years for females is too early and it is less appropriate with biological, psychological, educational, and economic maturity. Psychologically, marriages under 21 years of age do not yet have maturity. From the aspect of the fulfillment of economic needs, a husband is still not stable to meet family needs.The purpose of this research is to analyze the limitation age of marriage in Law Number 1/1974 by using perspective madzhab qauli fiqh sosial KH . MA. Sahal Mahfudh and analyze the minimum age of marriage in Law Number 1/1974 by using perspective manhaji fiqh sosial KH . MA. Sahal Mahfudh. The results of this research indicate that: First, the madzhab qauli of fiqh sosial sees the limitation age of marriage is too low and not in accordance with the condition that exist in society, and it will cause to adverse impacts. Therefore the preventive effort has to be done, it is in accordance with the rules of fiqh ad-daf'u aqwā min ar-raf'i. Secondly, the madzhab manhaji of fiqh sosial through the the theory of masālikul illat say that the limitation age of marriage in Law Number 1/1974 must be integrated with the purpose of marriage and create al-maslaḥah al-‘āmmah