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TRADISI PERANG OBOR DI TEGALSAMBI JEPARA: KAJIAN MAQASID AL-SHARIAH Amaliyah, Efa Ida
Journal of Islamic Studies and Humanities Vol 4, No 2 (2019): Journal of Islamic Studies and Humanities
Publisher : UIN Walisongo Semarang

This paper examines about ?perang obor? tradition seen from the perspective of the maqasid al-Sharia, especially maslahah al-mursalah. This needs to be studied, because Indonesia is a country that has many rituals or traditions in almost every region. On the other hand, there are some people who think that the rituals in each region are more inclined towards TBC (Taqlid Bid'ah Churafat). This research was conducted in Tegal Sambi Jepara with the ushul fiqh approach. Therefore, the study of maqasid al-Sharia, especially maslahah al mursalah is needed; it is because ritual be part of Indonesian society, especially Javanese society. The people of Tegal Sambi conduct a torch war ritual, meaning that the ritual brings their benefits, one of which is to give thanks to God and maintain friendship with neighbors.

Routinizing Charisma: The Rise of Gus and the Transformation of Pesantren in Jepara, Indonesia Amaliyah, Efa Ida
Jurnal Sosiologi Reflektif Vol. 19 No. 2 (2025)
Publisher : Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/b5dv2478

Islamic boarding schools (pesantren) in Indonesia serve as influential socio-religious institutions deeply rooted in tradition and community life. Central to their continuity is the figure of the kiai, whose charismatic authority historically shapes both religious practice and institutional governance. This study aims to examine the sociological consequences of leadership transmission from kiai to gus, particularly how this transmission of charisma drives institutional transformation in response to global challenges. Employing a qualitative case study design, the research was conducted at Pesantren Al-Mustaqim in Jepara, Central Java. Data were collected through semi-structured interviews, participant observation, and documentation. Four informants were selected using purposive sampling, consisting of one gus (as the key informant), one alumni, and two members of the local community. Data analysis followed Miles and Huberman’s interactive model, encompassing data condensation, data display, and conclusion verification. The findings reveal that the hereditary transmission of leadership functions as a mechanism for both preserving charismatic legitimacy and introducing adaptive educational reforms. The gus emerges not merely as a successor, but as a transformative agent who bridges traditional Islamic pedagogy with institutional modernisation. The implication of this study is the importance of the routinization of charismatic authority from kiai to gus, which not only strengthens the cultural foundations of the pesantren but also enables for the adaptation of Islamic education to meet the demands of global challenges. Pesantren merupakan lembaga sosial-keagamaan yang berpengaruh dan berakar kuat dalam tradisi dan kehidupan masyarakat Indonesia. Keberlanjutan pesantren bertumpu pada peran sentral kiai, yang secara historis memiliki otoritas karismatik dalam membentuk praktik keagamaan dan struktur kelembagaannya. Penelitian ini bertujuan untuk mengkaji konsekuensi sosiologis dari proses transmisi kepemimpinan dari kiai ke gus, khususnya bagaimana transmisi kharisma ini mendorong transformasi kelembagaan dalam merespon tantangan global. Dengan menggunakan metode kualitatif berupa studi kasus, penelitian ini dilakukan di Pesantren Al-Mustaqim di Jepara, Jawa Tengah. Data dikumpulkan melalui: wawancara semi-terstruktur, observasi partisipan, dan dokumentasi. Empat informan dipilih dengan menggunakan teknik purposive sampling, yang terdiri dari satu gus (sebagai informan kunci), satu alumni, dan dua anggota masyarakat setempat. Analisis data mengikuti model interaktif Miles dan Huberman, yang mencakup kondensasi data, tampilan data, dan verifikasi kesimpulan. Temuan penelitian mengungkapkan bahwa transmisi kepemimpinan yang berlangsung secara turun-temurun berfungsi sebagai mekanisme untuk melestarikan legitimasi kharismatik dan mengawali proses pendidikan yang lebih adaptif. Gus muncul bukan hanya sebagai penerus, tetapi sebagai agen transformatif yang menjembatani pedagogi Islam tradisional dengan modernisasi kelembagaan. Implikasi dari penelitian ini adalah pentingnya proses rutinisasi kharisma dari kiai ke gus yang tidak hanya akan semakin memperkuat akar budaya pesantren, tetapi juga membuka ruang adaptasi proses pendidikan Islam yang lebih adaptif terhadap tantangan global.

RELIGIOUS MODERATION IN PLURAL SOCIETY : The Role of Muslim and Christian Youth in Instilling Attitude of Religious Moderation in Kudus Khoirunnida , Firda; Amaliyah, Efa Ida
Journal of Islamic Studies and Civilization Vol. 3 No. 1 (2025): Journal of Islamic Studies and Civilization
Publisher : ADP Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61680/jisc.v3i1.38

This study aims to reveal three things, namely the role of Muslim and Christian youth in instilling an attitude of religious moderation, the process of religious moderation , and what factors contribute to the occurrence of Religious Moderation in Gondangmanis Village, Bae, Kudus. This study is a field research and uses data collection techniques through observation of the situation of Kayuapu Hamlet and its community, interviews with Muslim and Christian youth and community leaders totaling 6 people , and documentation. The results of this study showed that: first , the role of Muslim and Christian youth in instilling religious moderation can be seen from their active participation in community organizations. With the youth's own initiative, they founded an interfaith organization called Popsika. Through Popsika, the activities of Muslim and Christian youth in social matters are covered. Second , the process of Kayuapu youth instilling religious moderation through action and dialogue, one of the youth's activities is conducting interfaith mutual assistance activities. Some of the youth's actions include providing security on major holidays for both Muslims and Christians, holding halal bihalal after Eid al-Fitr attended by Muslim and Christian youth, and carrying out charity for orphans and the poor in Kayuapu Hamlet. Third , factors influencing youth's moderate attitudes include parental teachings, environment, and self-awareness. Parental teachings or doctrines from an early age will influence a child's thinking and carry it into adulthood.

RELIGIOUS MODERATION IN PLURAL SOCIETY : The Role of Muslim and Christian Youth in Instilling Attitude of Religious Moderation in Kudus Khoirunnida , Firda; Amaliyah, Efa Ida
Journal of Islamic Studies and Civilization Vol. 3 No. 1 (2025): Journal of Islamic Studies and Civilization
Publisher : ADP Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61680/jisc.v3i1.38

This study aims to reveal three things, namely the role of Muslim and Christian youth in instilling an attitude of religious moderation, the process of religious moderation , and what factors contribute to the occurrence of Religious Moderation in Gondangmanis Village, Bae, Kudus. This study is a field research and uses data collection techniques through observation of the situation of Kayuapu Hamlet and its community, interviews with Muslim and Christian youth and community leaders totaling 6 people , and documentation. The results of this study showed that: first , the role of Muslim and Christian youth in instilling religious moderation can be seen from their active participation in community organizations. With the youth's own initiative, they founded an interfaith organization called Popsika. Through Popsika, the activities of Muslim and Christian youth in social matters are covered. Second , the process of Kayuapu youth instilling religious moderation through action and dialogue, one of the youth's activities is conducting interfaith mutual assistance activities. Some of the youth's actions include providing security on major holidays for both Muslims and Christians, holding halal bihalal after Eid al-Fitr attended by Muslim and Christian youth, and carrying out charity for orphans and the poor in Kayuapu Hamlet. Third , factors influencing youth's moderate attitudes include parental teachings, environment, and self-awareness. Parental teachings or doctrines from an early age will influence a child's thinking and carry it into adulthood.

The Concept of Elite (Thoughts of Antonio Gramsci and the Study in Islamic Studies) Amaliyah, Efa Ida; Nurhadi, Agus
FIKRAH Vol 10, No 2 (2022): December 2022
Publisher : Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/fikrah.v10i2.16962

This study attempts to reveal the elite concept from Antonio Gramsci's thought which supports elite studies in an Islamic perspective, by using library research methods. The elite according to Gramsci is a social category that is not related to class but related to hegemony. Hegemony is a winning power that is obtained through a consensus mechanism rather than through violence or oppression of other social classes. The regime spreads hegemonic power of influence because it is supported by related infrastructure organizations, namely in which intellectual obedience is supposed to occur due to cultural and political factors. This is where elites emerge which are categorized into two according to Gramsci, namely organic elites (politicians, bureaucrats, academics) and traditional elites (subject to authorities). Elites in Islam bring consequences or impacts by showing the importance of elite positions in the orderliness of civilization, the urgency of elite cadre formation in order to strengthen faith and belief as well as faith. This is important to do because of the vital role played by the elite for the advancement of society around them. Therefore, the religious elite, the religious elite, now have an obligation to participate in realizing national unity and are responsible for maintaining national resilience in its various aspects (ideological, political, economic, and socio-cultural)

KONSEP DAN KOMITMEN MAHASISWA STAIN KUDUS TENTANG PLURALITAS AGAMA Amaliyah, Efa Ida
FIKRAH Vol 2, No 2 (2014): Fikrah
Publisher : Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus

Religiousity of Rural Moslem Women after Covid-19 Ulya, Ulya; Farihah, Irzum; Amaliyah, Efa Ida
PALASTREN: Jurnal Studi Gender Vol 16, No 2 (2023): PALASTREN
Publisher : UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v16i2.19861

This study aims to gain women's perceptions about Corona or COVID 19 and the factors building their perceptions, as well as its influence on their religiosity after pandemic. This study is a qualitative research. The informants of this study were moslem women in Ngembal Kulon Village who were purposively selected based on their diverse educational and professional backgrounds. Observation and interview were used to collect the data. After all data were confirmed to be correct through triangulation, the data were analyzed through data reduction, data classification, data display, and conclusion or verification. The results show that moslem women in Ngembal Kulon understand Corona differently. Some of them understand it as a medical fact, as a theological fact, and as a political fact. These differences were caused by their respective pre-structures, namely the level and type of education, personal experience, sources of obtained information, and the environment. Then, it caused variousity to their personal responses towards COVID-19, responding to health protocols and vaccines. After pandemic, they actually felt an increase in religiosity: always maintaining health, obeying the government, and increasing spirituality.

TEOLOGI KONSTRUKSI DALAM MERESPONS BENCANA (STUDI PEMIKIRAN MAHASISWA STAIN KUDUS MELALUI MATA KULIAH IAD, IBD, DAN ISD) Amaliyah, Efa Ida
Jurnal Penelitian Vol 7, No 2 (2013): Jurnal Penelitian
Publisher : LP2M IAIN kUDUS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/jp.v7i2.818

THEOLOGY OF CONSTRUCTION IN RES- PONDING TO DISASTER (THE STUDY OF STAIN KUDUS STUDENTS’ THOUGHTS THROUGH IAD, IBD, ISD COURSES). Indonesia has experienced various natural disasters. After some natural disasters stroke, there is no serious concern about the disaster and the consequences. Students as agents of change is expected to take an active role in dealing with disasters through productive thoughts. The active role of students is one of them realized through the course IAD, ISD, and IBD. This paper elaborates on the meaning of the disaster among students and formulate theological construction that is able to influence him in the handling of the disaster. Through the method of reviewing secondary data, observation, and interviews, it is concluded that there are ten reasons religious beliefs and practices have significant positions in disaster mitigation, that religion gives a positive view of the disaster, religion gives meaning and purpose in life, belief systems of religion enable someone’s ready to face the bad things that befall human life, religious give hope and motivation, religion provides the power personally, religion provides a sense of control, religion provides examples of exemplary in the face of suffering, religion provides guidance in making decisions, religion give answers to questions that are not able to be answered by the secular culture and science, and religion provide social support. Thus, students should be prudent in defining the disaster. Do not let them use the arguments that would discourage the victims.Keywords: Teological Construction, Disaster, Student Thought, IAD, IBD, and ISD Courses.Indonesia sudah mengalami bermacam bencana alam. Setelah beberapa bencana alam menimpa, tidak ada perhatian serius tentang bencana dan akibat yang ditimbulkannya. Mahasiswa sebagai agen perubahan diharapkan ikut berperan aktif dalam menangani bencana melalui pemikiran-pemikiran yang produktif. Peran aktif mahasiswa tersebut salah satunya direalisasikan melalui mata kuliah IAD, ISD, dan IBD yang merupakan Mata Kuliah Dasar Umum (MKDU). Tulisan ini mengelaborasi makna bencana di kalangan mahasiswa dan merumuskan teologi konstruksi yang mampu memengaruhinya dalam penanganan bencana. Lewat metode mereview data sekunder, observasi, dan wawancara, disimpulkan bahwa ada sepuluh alasan keyakinan dan praktik keagamaan memiliki posisi yang signifikan dalam mitigasi bencana, yaitu agama memberikan pandangan yang positif terhadap bencana, agama memberikan pemaknaan dan tujuan dalam hidup, sistem keyakinan dalam agama memungkinkan seseorang untuk siap menghadapi kejadian-kejadian buruk yang menimpa hidup manusia, agama memberikan harapan dan motivasi, agama memberikan kekuatan secara personal, agama memberikan sense of control, agama memberikan contoh-contoh teladan dalam menghadapi penderitaan, agama memberikan bimbingan dalam mengambil keputusan, agama memberikan jawaban atas pertanyaan-pertanyaan yang tidak mampu dijawab oleh kultur sekuler dan sains, serta agama memberikan dukungan sosial. Dengan demikian, mahasiswa harus bijaksana dalam memaknai bencana yang ada. Jangan sampai mereka menggunakan dalil-dalil atau argumentasi yang akan membuat kecil hati para korban.Kata Kunci: Teologi Konstruksi, Bencana, Pemikiran Mahasiswa, Mata Kuliah IAD, IBD, dan ISD.

Pesan Moral KiaMat PersPeKtif al-Qur’an Amaliyah, Efa Ida
HERMENEUTIK : Jurnal Ilmu al-Qur'an dan Tafsir Vol 7, No 2 (2013): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v7i2.925

Tulisan ini mencoba mengulas tentang kiamat (kehancuran alamsemesta), yaitu tentang tahapan dan pesan moralnya. Masalahyang digambarkan al-Qur’an sejak masa awal Islam adalah kiamat.Kiamat merupakan persoalan pokok bagi seorang Muslim, selainmasuk dalam wilayah akidah juga merupakan inti agama. Kiamatmerupakan peristiwa dasyat, sehingga disebutkan berulang-ulangdengan segala bentuk rangkaian sebanyak 70 kali. Ada empat(4) tahap terjadinya kiamat. Pertama, peristiwa-peristiwa kecil,yaitu kejadian yang rutin di alam semesta, dalam skala ini, bolehjadi hanya terjadi di kawasan bumi saja. Kedua, adalah peristiwabesar, yaitu terjadi dalam skala yang luas secara kosmos, yangmelibatkan tata surya dan dalam skala yang lebih luas melibatkanseluruh galaksi. Ketiga, adalah kiamat universal, peristiwa initerjadi serentak yang akan melibatkan seluruh alam raya. Keempat,yaitu hari kebangkitan, sebagai kulminasi semua peristiwa kiamatbaik yang kecil maupun yang besar. Ada empat pesan moral yanghendak disampaikan al-Qur’an melewati ayat-ayat kiamat. Pertama,mengubah pandangan hidup duniawi materialistik menjadipandangan hidup yang menyeimbangkan antara kehidupan duniasebagai kesenangan yang sementara, sedikit dan menipu. Kedua,mendorong manusia beraktivitas positif (beramal saleh). Ketiga,menumbuh-kembangkan rasa tanggung jawab pada diri sendiri.Keempat, pembenahan diri seawal mungkin.

RELASI AGAMA DAN BUDAYA LOKAL: Upacara Yaqowiyyu Masyarakat Jatinom Klaten Amaliyah, Efa Ida
FIKRAH Vol 3, No 1 (2015): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN
Publisher : Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus

Perayaan Yaqowiyyu di desa Jatinom sudah menjadi ritualyang dilaksanakan setiap hari Jum’at minggu kedua dibulan Safar penanggalan Jawa. Ritual tersebut berlangsunghingga saat ini sebagai ungkapan penghormatan terhadapKi Ageng Gribig berupa menyebar kue apem ke halayakramai yang sudah menunggu di lapangan yang sudahdisediakan. Penelitian ini secara khusus membahas tentangmakna dari semua unsur yang ada dalam ritual tersebut,seperti pengunjung, pedagang, dan masyarakat sekitar desaJatinom. Selain itu juga masuknya modernitas yang tidak bisaterelakkan lagi. Untuk mengetahui bahasan tersebut, makapendekatan penelitian ini adalah pendekatan fungsionalis.Pendekatan fungsionalis mengadaikan bahwa suatumasyarakat dipandang sebagai suatu jaringan kelompokyang bekerjasama secara terorganisasi, yang bekerja dalamsuatu cara yang relatif teratur menurut seperangkat aturandan nilai yang dianut oleh sebagian masyarakat tertentu.Sebuah perilaku atau tindakan sosial bisa dibenarkankarena hal tersebut dalam masyarakat dinilai sebagaifungsional. Makna yang muncul sangat beraneka ragamtergantung harapan dari mereka yang datang di ritual tersebut. Makna keberkahan adalah yang paling dominan.Mereka percaya bahwa dengan mendapatkan kue apemdari lemparan panitia, hajat-hajat yang mereka inginkanakan cepat terkabul. Sebagai contoh, bagi petani berharappanennya akan melimpah dengan menyebarkan apemhasil tangkapan di Yaqowiyyu ke sawah mereka. Begitujuga yang menghendaki adanya jodoh, berhasil dan suksesdalam pekerjaannya, serta usahanya yang lancar. Salah satuyang mereka lakukan dengan apem tersebut menyimpannyadi tempat-tempat yang dianggap bisa aman, seperti lemaridan di bawah tempat tidur. Makna lain didapat oleh parapedagang dadakan, tukang parkir, dan masyarakat sekitarkarena kedatangan keluarga jauh mereka. Dengan adanyaantusiasisme dari kalangan masyarakat, maka pemerintahsetempat mengapresiasi untuk keberlangsungan ataumelanggengkan ritual tersebut. Salah satunya denganmenggandeng perusahaan rokok sebagai sponsor tunggal.Karenanya tidak salah kalau ritual Yaqowiyyu dijadikansebagai wisata religi yang ada di Kabupaten Klaten.Sehingga, unsur-unsur modernitas yang diwakili olehpemerintah dan perusahaan rokok mendukung untukmelestarikan ritual yang dilakukan oleh pendirinyayaitu Ki Ageng Gribig sebagai bentuk kearifan local bagimasyarakat yang mempercayainya.

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