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All Journal Pendas : Jurnah Ilmiah Pendidikan Dasar Al Iman: Jurnal Keislaman dan Kemasyarakatan Komunika: Jurnal Dakwah dan Komunikasi TADIB: Jurnal Pendidikan Agama Islam Living Sufism: Journal of Sufism and Psychotherapy Al Iman: Jurnal Keislaman dan Kemasyarakatan
Matroni
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Pemikiran Politik Islam Ibnu Taimiyah dan Gus Dur: Konsep Negara dan Kepemimpinan Matroni; Masykur Arif; Sidqi Junaidi; Hasan Basri
Al Iman: Jurnal Keislaman dan Kemasyarakatan Vol. 6 No. 2 (2022): Al-Iman Jurnal Keislaman dan Kemasyarakatan
Publisher : STID Raudlatul Iman Sumenep

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

The Khilafah theory is no longer able to fulfill the goals of government in Islam. Ibn Taimiyah finally promised an Islamic political theory which was expected to be able to cover the shortcomings and limitations of the Khilafah theory by referring to the classical Caliphate theory. Ibn Taimiyah's political theory is contained in one of his works entitled al-Siyasah al-Syar'iyah fi islah al-Ra'i wa al-Ra'iah (Shari'ah-based Politics for the Improvement of Returners and Shepherds). Departing from the classical basis of the theory of caliphate, he not only criticized the theory of caliphate, but at the same time saw that there was no need for a caliphate. Even Ibn Taimiyah argues that in the Qur'an and as-Sunnah do not formulate a caliphate. The existence of the historical background of the Khilafah Khilafah al-Rasyidin is nothing more than an accident, not an example of political life. Even the life of the Prophet is not seen as the basis of government that needs to be adopted in a particular political system of government, he is nothing but a sui generis institution, not the basis of Islamic politics. Ibn Taimiyah's rejection of the practice of history as the basis of political philosophy, then Ibn Taimiyah avoided the error of assessing the existing political power as power legalized by the shadow of the caliph, as contained in the characteristics of the political theory of previous thought. Teori khilafah sudah tidak mampu memenuhi tujuan pemerintahan dalam Islam. Ibn Taimiyah akhirnya menjanjikan teori politik Islam yang diharapkan mampu menutup kekurangan dan keterbatasan pada teori khilafah dengan merujuk pada teori kekhalifahan klasik. Teori politik Ibnu Taimiyah tertuang dalam salah satu karyanya yang berjudul al-Siyasah al-Syar’iyah fi islah al-Ra’i wa al-Ra’iah (Politik yang Berdasarkan Syari’ah bagi Perbaikan Pengembali dan Gembala). Berangkat dari dasar teori kekhalifahan klasik, ia tidak saja mengkritisi teori kekhalifahan, namun dalam waktu yang sama memandang bahwa kekhalifahan tidak perlu ada. Bahkan Ibn Taimiyah berpendapat bahwa dalam al-Quran dan as-Sunnah tidak merumuskan kekhalifahan. Adanya latar belakang sejarah khilafah khulafa al-Rasyidin tidak lebih dari sekedar aksiden, bukan merupakan contoh kehidupan politik. Bahkan kehidupan Nabi sekalipun tidak dipandang sebagai dasar pemerintahan yang perlu diadopsi dalam sistem politik pemerintahan tertentu, ia tidak lain hanyalah sebagai sebuah lembaga sui generis, bukan sebagai dasar politik Islam. penolakan Ibn Taimiyah terhadap praktek sejarah sebagai dasar filsafat politik, maka Ibn Taimiyah terhindar dari kesalahan menilai kekuatan politik yang ada sebagai kekuasaan yang dilegalisasikan oleh bayangan khalifah, sebagaimana terdapat pada ciri-ciri teori politik pemikiran sebelumnya.
Ekopedagogik Dalam Menumbuhkan Kesadaran Ekologis Matroni; Hasan Basri
TA'DIB: Jurnal Pendidikan Agama Islam Vol 2 No 2 (2024): Volume 2 Nomor 2 September 2024
Publisher : STAI Al-Mas'udiyah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.69768/jt.v2i2.50

Abstract

Education from an early age or pre-school to build Indonesian citizens' awareness of the need to preserve cultural and biological diversity. Ecological education is one of the keys. Ecology is a multidisciplinary science. The science of ecology is currently being discussed due to the development of development in various countries which causes catastrophic environmental damage and results in a decrease in the carrying capacity of the environment and the quality of human life in areas where the environment is damaged. Based on this research, this research uses a type of qualitative research with data collection procedures in the form of interviews, observations and documentation of respondents who have relevance to the research objectives, the data that has been collected from field research is then analyzed descriptively-interpretive. Interpretation by researchers is carried out based on formulations oriented to the actors or people studied (emic analysis). Thus interpretive analysis is carried out with interpretations of what informants say, or thinking about what they say, which then organizes it all in a research report.  
Pemikiran Politik Islam Ibnu Taimiyah dan Gus Dur: Konsep Negara dan Kepemimpinan Matroni; Masykur Arif; Sidqi Junaidi; Hasan Basri
Al Iman: Jurnal Keislaman dan Kemasyarakatan Vol. 6 No. 2 (2022): Al-Iman Jurnal Keislaman dan Kemasyarakatan
Publisher : STID Raudlatul Iman Sumenep

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

The Khilafah theory is no longer able to fulfill the goals of government in Islam. Ibn Taimiyah finally promised an Islamic political theory which was expected to be able to cover the shortcomings and limitations of the Khilafah theory by referring to the classical Caliphate theory. Ibn Taimiyah's political theory is contained in one of his works entitled al-Siyasah al-Syar'iyah fi islah al-Ra'i wa al-Ra'iah (Shari'ah-based Politics for the Improvement of Returners and Shepherds). Departing from the classical basis of the theory of caliphate, he not only criticized the theory of caliphate, but at the same time saw that there was no need for a caliphate. Even Ibn Taimiyah argues that in the Qur'an and as-Sunnah do not formulate a caliphate. The existence of the historical background of the Khilafah Khilafah al-Rasyidin is nothing more than an accident, not an example of political life. Even the life of the Prophet is not seen as the basis of government that needs to be adopted in a particular political system of government, he is nothing but a sui generis institution, not the basis of Islamic politics. Ibn Taimiyah's rejection of the practice of history as the basis of political philosophy, then Ibn Taimiyah avoided the error of assessing the existing political power as power legalized by the shadow of the caliph, as contained in the characteristics of the political theory of previous thought. Teori khilafah sudah tidak mampu memenuhi tujuan pemerintahan dalam Islam. Ibn Taimiyah akhirnya menjanjikan teori politik Islam yang diharapkan mampu menutup kekurangan dan keterbatasan pada teori khilafah dengan merujuk pada teori kekhalifahan klasik. Teori politik Ibnu Taimiyah tertuang dalam salah satu karyanya yang berjudul al-Siyasah al-Syar’iyah fi islah al-Ra’i wa al-Ra’iah (Politik yang Berdasarkan Syari’ah bagi Perbaikan Pengembali dan Gembala). Berangkat dari dasar teori kekhalifahan klasik, ia tidak saja mengkritisi teori kekhalifahan, namun dalam waktu yang sama memandang bahwa kekhalifahan tidak perlu ada. Bahkan Ibn Taimiyah berpendapat bahwa dalam al-Quran dan as-Sunnah tidak merumuskan kekhalifahan. Adanya latar belakang sejarah khilafah khulafa al-Rasyidin tidak lebih dari sekedar aksiden, bukan merupakan contoh kehidupan politik. Bahkan kehidupan Nabi sekalipun tidak dipandang sebagai dasar pemerintahan yang perlu diadopsi dalam sistem politik pemerintahan tertentu, ia tidak lain hanyalah sebagai sebuah lembaga sui generis, bukan sebagai dasar politik Islam. penolakan Ibn Taimiyah terhadap praktek sejarah sebagai dasar filsafat politik, maka Ibn Taimiyah terhindar dari kesalahan menilai kekuatan politik yang ada sebagai kekuasaan yang dilegalisasikan oleh bayangan khalifah, sebagaimana terdapat pada ciri-ciri teori politik pemikiran sebelumnya.
MENUMBUHKAN SPIRITUALITAS MELALUI PUASA SENIN KAMIS: Studi Fenomenologi Santri Pondok Pesantren Annuqayah Daerah Lubangsa Putra Hermanto; Matroni
Living Sufism: Journal of Sufism and Psychotherapy Vol. 3 No. 1 (2024): June
Publisher : Program Studi Tasawuf dan Psikoterapi Fakultas Ushuluddin Universitas Annuqayah Guluk-Guluk Sumenep

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/ls.v3i1.562

Abstract

Monday Thursday fasting is one of the sunnah worships, while students are one of the groups who are considered very devout in worship. At the Annuqayah Islamic Boarding School in the Lubangsa Putra area. The phenomenon of students who fast on Mondays and Thursdays is commonplace. Although it is not actually recommended and obligatory in Islamic Boarding Schools. Monday Thursday fasting is a sunnah worship recommended by the Prophet Muhammad saw., because of the benefits and advantages for those who practice it. One of the benefits of Monday Thursday fasting makes its practitioners peaceful people and can feel what the poor feel, and people who do not have food. So that fasting becomes one part of Islamic religious worship because fasting is riyaḍah or practice of leaving bad things to get closer to Allah Swt. This study aims to reveal two things: First, what is the spiritual motivation for undergoing Monday Thursday fasting for students at the Annuqayah Islamic Boarding School in the Lubangsa Putra area. Second, what is the spiritual impact of Monday Thursday fasting felt by students at the Annuqayah Islamic Boarding School in the Lubangsa Putra area. The author is based on the phenomenological method with Sigmund Freud's psychoanalytic theory regarding the drive of a person's behavior, and Imam al-Ghazali's Sufism regarding the spiritual level of people who fast to the spiritual experience of people who fast on Mondays and Thursdays. This study produces two conclusions that First, Feeling the spiritual motivation felt by students starting from intrinsic motivation, because of the desire from within, as well as a strong will to fast, and extrinsic motivation such as from the environment, and family which drives their spiritual motivation. Second, According to the experience felt by students who fast on Mondays and Thursdays, it can make spirituality within them grow in getting closer to Allah Swt.
Perempuan dalam tradisi macapat di desa kolpo, kec. Batang-batang, kab. Sumenep : studi representasi gender dalam tembang lokal Rofi, Syaurur; Matroni; Moh. Ikmal
Pendas : Jurnal Ilmiah Pendidikan Dasar Vol. 10 No. 02 (2025): Volume 10, Nomor 02 Juni 2025 publish
Publisher : Program Studi Pendidikan Guru Sekolah Dasar FKIP Universitas Pasundan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23969/jp.v10i02.29024

Abstract

Tradisi Macapat di Desa Kolpo, Kecamatan Batang-Batang, Kabupaten Sumenep, Madura, menyimpan kekayaan budaya yang mencerminkan dinamika sosial masyarakat lokal, khususnya dalam representasi perempuan. Penelitian ini mengkaji bagaimana perempuan direpresentasikan dalam tembang Macapat tradisional Desa Kolpo melalui pendekatan studi gender dan analisis tekstual. Metode penelitian menggunakan pendekatan kualitatif dengan teknik observasi partisipatif, wawancara mendalam, dan analisis isi terhadap syair-syair Macapat yang masih hidup dalam tradisi masyarakat setempat. Hasil penelitian menunjukkan bahwa representasi perempuan dalam Macapat Kolpo menampilkan kompleksitas peran gender yang mencakup aspek domestik, spiritual, dan sosial, dengan nuansa yang berbeda dari stereotip umum tentang perempuan dalam budaya patriarkal. Temuan ini memberikan kontribusi penting bagi pemahaman tentang konstruksi gender dalam tradisi lisan Madura dan potensinya sebagai ruang negosiasi identitas perempuan lokal.
Transformative Da'wah Communication for Marginalized Communities: A Case Study of Majelis Sabilu Taubah Wahyudi, Ruhan; Nur Afni Khafsoh; Matroni
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol. 20 No. 1 (2026)
Publisher : Fakultas Dakwah UIN Saizu Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/komunika.v20i1.13480

Abstract

This study examines the transformation of socio-religious consciousness among marginalized communities through the Majelis Sabilu Taubah, Blitar, led by Gus Iqdam. The phenomenon under investigation involves revitalizing religious meaning and social inclusion for individuals who are often excluded from formal religious spaces. The research focuses on how Sabilu Taubah reconstructs cultural and religious values through inclusive da’wah practices and participatory community engagement. Employing a qualitative case study approach, primary data were collected through in-depth interviews, participant and non-participant observation, and systematic documentation. These data were then analyzed using the theoretical framework of social construction by Berger & Luckmann and the concept of the “global village” by McLuhan. The findings indicate that Gus Iqdam’s approach, characterized by accessible language, humor, and cultural sensitivity, facilitates the externalization, objectification, and internalization of religious and social values among marginalized groups. The process leads to positive changes in personal attitudes, enhanced solidarity, and the reintegration of former street dwellers, ex-punks, and marginalized individuals into broader society. This study highlights the pivotal role of inclusive religious communities in fostering socio-cultural transformation and sustained empowerment of previously marginalized populations, leveraging digital platforms.
Co-Authors Hasan Basri Hermanto Masykur Arif Moh. Ikmal Nur Afni Khafsoh, Nur Afni Rofi, Syaurur Sidqi Junaidi Wahyudi, Ruhan