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All Journal Jurnal Theologia Teosofi: Jurnal Tasawuf dan Pemikiran Islam ADDIN QIJIS (Qudus International Journal Of Islamic Studies) ISLAMICA: Jurnal Studi Keislaman KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture) MIQOT: Jurnal Ilmu-ilmu Keislaman Teosofia: Indonesian Journal of Islamic Mysticism Islamika Inside: Jurnal Keislaman dan Humaniora NALAR: Jurnal Peradaban dan Pemikiran Islam ADDIN Journal of Education and Religious Studies Islamika Inside: Jurnal Keislaman dan Humaniora Triwikrama: Jurnal Ilmu Sosial

Muktafi Muktafi

Universitas Islam Negeri Sunan Ampel Surabaya

Author-ID : 324163

Religion Arts Humanities Chemistry Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Penciptaan Setan untuk Kebaikan Manusia Muktafi, Muktafi
ISLAMICA: Jurnal Studi Keislaman Vol 6, No 2 (2012): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

In Arabic Satan means an enemy, one who is distant, misled, burnt, disowned from the grace of God and displaced from His mercy. He is so distant that he cannot any longer hear and know the truth. He is so arrogant that he became the victim of his own attitude. In the Qurâan the word Satan is always mentioned in its concrete from (maârifah) which means that the existence and threat of the Satan is true and real. This also means that Satan is created solely to mischief man on his earthly life and mislead him from the grace of God. Different views however have been expressed to the extent that the creation of the Satan may also be understood as an indication of Godâs mercy upon His creation especially human being. If it is not because of Satan, human being would not be able to distinguish between good and vice. And it is exactly because of Satan that human being âupon his success to avoid his deceive- may be raised to the higher status as human being. This paper is concerned with this controversy and with the logical implication that emerges thereof. It is ultimately about tracing the Qurâanic and prophetic notion of what Satan is, and what it means to be human.

Pengarusutamaan Moderasi Islam di Masjid Nasional al-Akbar Surabaya (MAS) Muktafi, Muktafi
Islamika Inside: Jurnal Keislaman dan Humaniora Vol 4 No 1 (2018): JUNI
Publisher : Fakultas Ushuluddin, Adab dan Humaniora Institut Agama Islam Negeri (IAIN) Jember

This article discusses the dynamics of mainstreaming Moderate Islam in the Masjid Nasional Al-Akbar Surabaya (MAS) by analyzing how the design of Islamic moderation developed by MAS managers. This article also analyzes the sermon material delivered by the preachers during a khutbah on Friday can have an impact on mainstreaming moderate Islam. The construction of Moderate Islam at the MAS is Islam raá¸¥mah li al-â€˜ÄlamÄ«n by carrying out and upholding five basic principles, namely: tawÄsuá¹, tawÄzun, taâ€˜Ädul, tasÄmuá¸¥, and amr maâ€˜rÅ«f wa nahy â€˜an al-munkar bi al-maâ€˜rÅ«f. The dynamics of mainstreaming Moderate Islam carried out by MAS is with the strategy of escorting daâ€˜wah starting from choosing khotib/dai, determining the themes of Islam that give mercy to all humans by upholding al-akhlÄq al-karÄ«mah according to MASâ€™s vision, mission and value by putting forward mandate, istikamah, giving uswah, being responsible, and li jamÄ«â€˜ al-ummah).

Islam Moderat dan Problem Isu Keislaman Kontemporer di Masjid Nasional Al-Akbar Surabaya Muktafi, Muktafi
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article attempts to examine mainstreaming of the Moderate Islam together with the problem of contemporary Islamic issues at Al-Akbar National Mosque Surabaya. The article observes a number of issues such as liberalism, radicalism, and pluralism in the view of the Muslim preachers (d??i) of Al-Akbar National Mosque. The mainstreaming of the Moderate Islam has been a manifestation of recognition and reverence of the mosque management, especially the preachers in regard with a number of different religious entities in Islam. Responding to the issues, the preachers assert that the Moderate Islam contains not merely conformity with the context of socio-cultural aspect, but also the manifestation of ?Islamness? which is compatible with understanding of Ahl al-Sunnah wa al-Jam??ah. What is meant here by the Islamness is a characteristic of religiosity, which puts emphasis on three aspects, namely al-taw?su?, i?tid?l, and taw?zun. Commonly, the cultivation of moderatism values at Al-Akbar National Mosque rests on the process of teaching, study, and da?wa (preaching) activities. These activities have been implemented in persuasively subtle manner focusing on peaceful religious messages. The preachers argue that although moderatism has been usually seen as acceptance toward heterogeneity, it does not refer to any acknowledgement of such heterogeneity as a part of truth in one?s belief.

Rereading the Indonesian Interpretation of the Qurâ€™an on AwliyÄâ€™: The Cases of Hamka and M. Quraish Shihab Kholid, Abd.; Bakar, Abu; Muktafi, Muktafi; Zamzami, Mukhammad
QIJIS Vol 9, No 1 (2021)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v9i1.7567

There are some problems with interpreting the verses contained in the Koran to the understanding of the contemporary Islamic age, especially regarding the issue of non-Muslim leaders. The majority of Muslim scholars argue that their religion prohibits selecting a non-Muslim leader in a normal situation. Meanwhile, few of them allow such leaders in reasonable conditions based on the argument that the prohibition in the Qurâ€™Än and the Sunna is no longer applicable in the present life. Therefore, this paper re-analyzed the meaning of awliyÄâ€™ from the interpretation of Hamka and M. Quraish Shihab with Jorge J.E. Graciaâ€™s hermeneutics perspective. The result suggested that the prohibition to appoint a non-Muslim as the leader is applicable only in situations where such a person shows real hostility toward Islam and makes the religion their enemy. It also applies to Muslims that violate the commands of God and His messenger because the main requirements of being a leader are the ability to create justice and foster prosperity.

Islam Moderat dan Problem Isu Keislaman Kontemporer di Masjid Nasional Al-Akbar Surabaya Muktafi Muktafi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article attempts to examine mainstreaming of the Moderate Islam together with the problem of contemporary Islamic issues at Al-Akbar National Mosque Surabaya. The article observes a number of issues such as liberalism, radicalism, and pluralism in the view of the Muslim preachers (d?‘i) of Al-Akbar National Mosque. The mainstreaming of the Moderate Islam has been a manifestation of recognition and reverence of the mosque management, especially the preachers in regard with a number of different religious entities in Islam. Responding to the issues, the preachers assert that the Moderate Islam contains not merely conformity with the context of socio-cultural aspect, but also the manifestation of “Islamness” which is compatible with understanding of Ahl al-Sunnah wa al-Jam?‘ah. What is meant here by the Islamness is a characteristic of religiosity, which puts emphasis on three aspects, namely al-taw?su?, i‘tid?l, and taw?zun. Commonly, the cultivation of moderatism values at Al-Akbar National Mosque rests on the process of teaching, study, and da‘wa (preaching) activities. These activities have been implemented in persuasively subtle manner focusing on peaceful religious messages. The preachers argue that although moderatism has been usually seen as acceptance toward heterogeneity, it does not refer to any acknowledgement of such heterogeneity as a part of truth in one’s belief.

The Resilience of Muslim Converts in Understanding Islam: the Role of al-Akbar Mosque for Post-Conversion Accompaniment Wiwik Setiyani; Muktafi Muktafi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 10 No. 2 (2020): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2020.10.2.303-325

This article describes the way Muslim converts think and understand Islam after their conversion and how they pursue a moderate Islam in the post-conversion accompaniment provided by the al-Akbar mosque, Surabaya. The converts gain various Islamic knowledge as their initial foundation to know Islam. Since each of the Muslim converts has various interests in Islam, which might come from either internal or external factors, the post-conversion accompaniment provided by al-Akbar mosque has greatly helped converts’ lives. The finding shows that Muslim converts have found resilience in controlling their emotions, a sense of optimism after converting to Islam. Al-Akbar mosque was chosen as the place for pronouncing the faith and for studying the religion since many believe that the mosque provides direction and technical guidance on how to embrace Islam righteously. Moderate Islam is the motto of the al-Akbar mosque, which teaches tolerance by respecting views or thought about Islam. This knowledge strengthens their resilience and intensifies their faith to comprehend Islam consistently and to engender a strong generation committed to maintaining Islamic spiritual values. Keywords: Moderat Islam, mosque, Muslim convert.

Physical and Spiritual Dimensions of Happiness in the Thought of al-Fārābī and Ibn Sīnā Mukhammad Zamzami; Abdullah HosseiniEskandian; Hossein Gholizadeh; Mohammad Moradi Shariati; Muktafi Muktafi; Abd A'la
Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 2 (2021)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v10i2.8629

The most important goal in human life is to achieve happiness, and because people are subject to certain ideas and beliefs and have a different system of thought, it has led to different interpretations of happiness. If the Sufis interpret happiness around the orbit of inner happiness in the soul, not related to material achievements such as money, children, prestige, offspring, and others, then this is different from the interpretation of the happiness of two Muslim philosophers, Ibn Sīnā and al-Fārābī. In this article, with a descriptive-analytical method and using library resources, we first try to study the lexicon of the word happiness and the views of other thinkers in this regard, in the following, what are happiness, the levels of happiness, and the classification of happiness in the intellectual system of Ibn Sīnā and al-Fārābī. Happiness in Ibn Sīnā and al-Fārābī's thought is the same concern of human perfectionism from the beginning of creation, and this has caused these two philosophers to discuss this in their different works, and both philosophers do not know human happiness as anything other than reaching God and His pleasure.

Rereading the Indonesian Interpretation of the Qur’an on Awliyā’: The Cases of Hamka and M. Quraish Shihab Abd. Kholid; Abu Bakar; Muktafi Muktafi; Mukhammad Zamzami
QIJIS Vol 9, No 1 (2021)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v9i1.7567

There are some problems with interpreting the verses contained in the Koran to the understanding of the contemporary Islamic age, especially regarding the issue of non-Muslim leaders. The majority of Muslim scholars argue that their religion prohibits selecting a non-Muslim leader in a normal situation. Meanwhile, few of them allow such leaders in reasonable conditions based on the argument that the prohibition in the Qur’ān and the Sunna is no longer applicable in the present life. Therefore, this paper re-analyzed the meaning of awliyā’ from the interpretation of Hamka and M. Quraish Shihab with Jorge J.E. Gracia’s hermeneutics perspective. The result suggested that the prohibition to appoint a non-Muslim as the leader is applicable only in situations where such a person shows real hostility toward Islam and makes the religion their enemy. It also applies to Muslims that violate the commands of God and His messenger because the main requirements of being a leader are the ability to create justice and foster prosperity.

Penciptaan Setan untuk Kebaikan Manusia Muktafi Muktafi
Islamica: Jurnal Studi Keislaman Vol. 6 No. 2 (2012): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

In Arabic Satan means an enemy, one who is distant, misled, burnt, disowned from the grace of God and displaced from His mercy. He is so distant that he cannot any longer hear and know the truth. He is so arrogant that he became the victim of his own attitude. In the Qur?an the word Satan is always mentioned in its concrete from (ma?rifah) which means that the existence and threat of the Satan is true and real. This also means that Satan is created solely to mischief man on his earthly life and mislead him from the grace of God. Different views however have been expressed to the extent that the creation of the Satan may also be understood as an indication of God?s mercy upon His creation especially human being. If it is not because of Satan, human being would not be able to distinguish between good and vice. And it is exactly because of Satan that human being ?upon his success to avoid his deceive- may be raised to the higher status as human being. This paper is concerned with this controversy and with the logical implication that emerges thereof. It is ultimately about tracing the Qur?anic and prophetic notion of what Satan is, and what it means to be human.

Islam and Human Rights: Friend or Foe? Fariz Ulul Abshar; Al Khanif; A'an Efendi; Muktafi Muktafi
ADDIN Vol 15, No 2 (2021): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v15i2.14868

In the context of the relationship between Islam and democracy along with human rights, Islam represents two opposing positions (the two faces of Islam). On the one hand, Islam is seen as a religion of compassion (raḥmat li al-‘ālamīn), respects plurality, upholds tolerance and cares about human rights. On the other hand, Islam is often identified with separatism, discrimination, intolerance and violent phenomena. In Islamic countries and Muslim-majority countries, violations of human rights frequently occur. Islam often appears with a double face. In addition to being a source of law to bring about peace, it is often used as the basis for violent ideologies from state’s repressive policies to terrorism movements. This article elaborates on the basic concept of human rights in Islam and the dynamics of protecting and upholding human rights. Using a conceptual approach, this study aims to seek religious awareness in the midst of globalization where religion can strengthen the concepts of human rights. When religion is used as a source in the rational policy framework of a country, especially the protection and enforcement of human rights, it can be ascertained that human rights in that country will flourish and will be accepted by the citizens.

Co-Authors A'an Efendi A'la, Abd Aabaszadeh, Aabas Abd A'la Abd Kholid Abd. Kholid Abdullah HosseiniEskandian Abu Bakar Ahmad Fathan Aniq Ardhana, Cahya Arifka, Angga Babaei, Ali Bakar, Abu Eskandian, Abdullah Hosseini Fariz Ulul Abshar Fikri Mahzumi Hossein Gholizadeh HosseiniEskandian, Abdullah HosseiniEskandian, Abdullah Khanif, Al Kholid, Abd. Moh. Yardho Mohammad Moradi Shariati Mukhammad Zamzami Sudarman, Mei Ariani Wiwik Setiyani Yardlo, Moh Zumrotul Mukaffa

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