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All Journal Maghza: Jurnal Ilmu al-Qur'an and Tafsir ESOCHUM: Economics, Social and Humanities Journal
Hibaurrohman, Imam Labib
Unknown Affiliation
Religion Humanities Economics, Econometrics & Finance Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

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PEMIKIRAN K.H. MAIMUN ZUBAIR TENTANG METODE PENETAPAN AWAL BULAN RAMADHAN DAN SYAWAL DALAM KITAB NUSUS AL-AKHYAR DAN RISALAH FI MAUQIFINA HAULA AS-SAUM WA AL-IFTAR Hibaurrohman, Imam Labib
Economics, Social, and Humanities Journal (Esochum) Vol. 3 No. 2 (2024): Economics, Social, and Humanities Journal (Esochum)
Publisher : Faculty of Social, Economics and Humanities

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Abstract

K.H. Maimun Zubair or often known as Mbah Mun is known not only as a community leader and cleric but is highly respected by scholars at the national and international levels. He is a writer who has a variety of works. Some of his book are Nusus al-Akhyar and Risalah Fi Mauqifina Haula as-Saum Wa al-Iftar. This article examines Mbah Mun's method in determining the beginning of Ramadan and Shawwal as written in the books Nusus al-Akhyar and Risalah Fi Mauqifina Haula as-Saum Wa al-Iftar. This research is a qualitative research with primary data sourced from the book Nusus al-Akhyar and Risalah Fi Mauqifina Haula as-Saum Wa al-Iftar, the results of interviews, as well as various documents related to the focus of research. The data were analysed to answer the research problem. The results showed that in both books Mbah Mun explains how the method of determining the beginning of Ramadan and Shawwal is not only using astronomical calculations but must also be proven by rukyah bil fi'li. For him, rukyah bil fi'li is more certain than using calculations. While in his calculations, he tends to use the calculation of the Aboge Islamic Javanese Calendar as a basis for determining approximately when the beginning of the month of Ramadan or Shawwal occurs. Mbah Mun revealed that in rukyah bil fi'li it must be based on calculations but in its determination, it must wait for the results of rukyah. If it is not seen then the existing month must be completed to 30 days. Secondly, this study shows that in determining the beginning of the months of Ramadan and Shawwal, Muslims must follow the government's decision, which in this case is represented by the Ministry of Religious Affairs by considering the overall benefit so that there is no confusion between people.
The Practice of Religious Environmentalism: a Bourdieuian Study of Qur'anic and Hadith-Based Ecological Ethics at Pondok Pesantren Al-Hidayah Karangsuci Purwokerto Izza, Farah Nuril; Tarto; Intan, Putri; Hibaurrohman, Imam Labib
MAGHZA Vol 10 No 2 (2025): Juli-Desember 2025
Publisher : Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/maghza.v10i2.15751

Abstract

This study examines the practice of religious environmentalism in an Indonesian Islamic boarding school by applying Pierre Bourdieu’s theory of practice. Focusing on Pondok Pesantren Al-Hidayah Karangsuci Purwokerto, this article analyses how Qur’anic and hadith-based ecological ethics are practiced in everyday lives of santris. This study employed ethnographic approach. The data were collected through participant observation, in depth interviews, and document analysis. The findings of the study demonstrate that, first,  environmental practices are the result of institutional rules and routines, santris’ religious capital, as well as their habitus. Second, religious knowledge plays as symbolic capital that legitimizes ecological behaviour. However, its translation into embodied practice is strongly supported by prior habitus and structural conditions. Third, santris of this study express compliance, negotiation, and resistance in their practice of religious environmentalism. Fourth, this study argues that the practice of religious environmentalism in pesantren should be understood as the dynamic process shaped by power, disposition, and institutional authority rather than as the direct outcome of normative religious teachings.
Co-Authors Farah Nuril Izza, Farah Nuril Intan, Putri Tarto