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PRO DAN KONTRA PANDANGAN PEGAWAI PENCATAT NIKAH (PPN) ATAS PERUBAHAN BATASAN USIA MINIMAL PERKAWINAN DALAM UNDANG-UNDANG NOMOR 16 TAHUN 2019 Thiyas Tono Taufiq; Qotrunnada Zulfa Hafsari
Jurnal Asy-Syukriyyah Vol. 22 No. 1 (2021): Jurnal Asy-Syukriyyah
Publisher : STAI Asy-Syukriyyah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36769/asy.v22i1.138

This research focuses on discussing changes in the minimum age for marriage as stipulated in Law Number 16 of 2019 as an amendment to Law Number 1 of 1974 concerning marriage. The new Marriage Law changes the minimum marriage limit for men and women who will marry at least 19 years of age, previously the marriage limit for men is 19 years old and for women is 16 years old. This research seeks to find the pros and cons of legalizing the minimum age limit for marriage according to the views of the staff of the marriage register at the Office of Religious Affairs (KUA) in Yogyakarta who were non-randomly selected. The results of this research indicate that the process of changing the age limit of marriage does not see the pros and cons in society. Most importantly, the enactment of this law can hurt women, so that the purpose of reforming Islamic family law can realize legal unification by the times.

GREEN-DEEN IN THE QUR'AN: A STUDY OF TAFSIR AL-IBRīZ THE WORK OF BISRI MUSTHOFA Mutma'inah Mutma'inah; Ahmad Azis Abidin; Fadiah Qothrun Nada; Thiyas Tono Taufiq
Aqlam: Journal of Islam and Plurality Vol 9, No 1 (2024)
Publisher : IAIN Manado

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30984/ajip.v9i1.2803

Abstract: Environmental damage in Indonesia is very critical so that it needs to be handled through various approaches, one of which is through reunderstanding religious texts. This article examined Bisri Musthofa's interpretation of the ecological verses in Tafsīr al-Ibrīz by exploring the concept of green-deen contained in it. This research was qualitative research by using content analysis methods with green-deen concept of Ibrahim Abdul Matin as an approach. This research found that the concept of green-deen in the book of Tafsīr al-Ibrīz includes four things: First, Allah Ta’ala dewe kang mengerani lan nguwasani alam kabeh iki, God as the owner of the whole nature and only God has dominion over it; Second, sejatine kedadiane langit bumi saisine, gulir gumantine bengi lan rino iku kabeh dadi tondo tumerap wong-wong kang podo anduweni akal nuduhake kekuasaane Allah Ta’ala, the whole creation of natures and everythings that happen in it are signs of Allah that shows God's power over the intelligent. Third, Allah Ta’ala manggonake marang siro kabeh ana ing bumine Allah Ta’ala, Allah appointed man as a khalīfah and placed them on earth to serve, take care and guard His earth. Fourth, Embo’iyo umat-umat sakduruunge sira kabeh iku ono kang anduweni agomo, kang gelem nyegah sangking nggawe kerusakan ana ing bumi, people of any religion are obliged to prevent destructions happen on Allah's earth.Keywords: Ecology; Green-Deen; Ulama Nusantara; InterpretationAbstrak: Kerusakan lingkungan hidup di Indonesia sudah sangat kritis sehingga dibutuhkan penanganan melalui berbagai pendekatan, salah satunya melalui pemahaman ulang teks keagamaan. Artikel ini mengkaji penafsiran Bisri Musthofa terhadap ayat-ayat ekologi dalam kitab Tafsīr al-Ibrīz dengan menggali konsep green-deen yang ada di dalamnya. Penelitian ini adalah penelitian kualitatif dengan menggunakan metode analisis data (content analysis) dengan menggunakan konsep green-deen Ibrahim Abdul Matin sebagai pendekatan. Penelitian menemukan bahwa konsep green-deen dalam kitab tafsir al-Ibrīz meliputi empat hal; Pertama, Allah Ta’ala dewe kang mengerani lan nguwasani alam kabeh iki, Allah sebagai pemilik alam seisinya dan hanya Allah yang berkuasa atasnya; Kedua, sejatine kedadiane langit bumi saisine, gulir gumantine bengi lan rino iku kabeh dadi tondo tumerap wong-wong kang podo anduweni akal nuduhake kekuasaane Allah Ta’ala, penciptaan alam seisinya serta segala yang terjadi di dalamnya adalah ayat Allah yang menunjukkan kekuasaan Allah bagi orang berakal. Ketiga, Allah Ta’ala manggonake marang siro kabeh ana ing bumine Allah Ta’ala, Allah menunjuk manusia sebagai khalīfah yang ditempatkan di bumi untuk melayani, mengurus dan menjaga bumi Allah SWT. Keempat, Embo’iyo umat-umat sakduruunge sira kabeh iku ono kang anduweni agomo, kang gelem nyegah sangking nggawe kerusakan ana ing bumi, manusia yang beragama haruslah mencegah terjadinya kerusakan di bumi Allah.Kata Kunci: Ekologi; Green-Deen; Nusantara’s Ulama; Tafsir

Javanese-Islamic Mysticism In Serat Nitisruti By Prince Karanggayam Ansori, Bahroon; Taufiq, Thiyas Tono
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 13 No. 1 (2024)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v13i1.20066

Javanese-Islamic mysticism believes that humans can find God (in union with Him) through wisdom. The concepts are similar to Sufism, such as Ittiḥād, ḥulūl, and Waḥdat al-wujūd. This study aims to discover the formulation of Javanese-Islamic mysticism teachings in Serat Nitisruti by Prince Karanggayam. The primary data were obtained from Javanese manuscripts, namely Serat Nitisruti, compiled by Prince Karanggayam (1591-1612 AD), from the early days of Pajang to the end of Pajang (controlled by Mataram). Prince Karanggayam was the first poet and an Islamic preacher in Pajang. This study applies the cultural analysis of Koentjaraningrat. The results show that Javanese-Islamic mysticism in Serat Nitisruti has four stages; purification of kapti (heart), atunggal marang Gusti (union with God), nugrahaning widhi (God’s blessing), and the last is application stage, i.e., managing the world or doing actual actions. If someone can reach the third stage, he deserves to be called waskitha. However, if those stages are not completed with the application stage, the result will be imperfect. Therefore, Javanese-Islamic mysticism has its reasoning and logic by Javanese society at that time, namely, ngelmu kanthi laku; knowledge must be accompanied by actual actions.Contribution: This study uncovers the teachings of the spiritual journey based on local wisdom among Javanese Muslims, as contained in Serat Nitisruti, which Prince Karanggayam compiled.

Eco-Sufism in the Light of the Qur’ān: A Thematic Study of Tafsir Al-Misbah by Muhammad Quraish Shihab Febriani, Nur Arfiyah; Syahida, Ahmad Ridla; Taufiq, Thiyas Tono
Teosofia: Indonesian Journal of Islamic Mysticism Vol 12, No 1 (2023)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v12i1.17844

The concept of Eco-Sufism, as an environmental ethic, believes that nature is the tajalliyāt and image of asmā and the attributes of God, all of which have theological and humanist sensibilities. The Qur’ān confirms this view, stating that all nature surrenders (aslama), submits to God’s laws (qāniṭūn), purifies (sabbaḥa), prostrates (yasjudu) and prays (ṣalāt). This library research focuses on analysing Tafsir Al-Mishbah by Muhammad Quraish Shihab as a primary source. The content analysis approach is used to uncover the mufassir’s views on Eco-Sufism in his tafsir. In contrast, the mauḍūʿi (thematic) method is applied to explore the concept of Eco-Sufism in the Qur’ān. The results showed that the religiosity of the universe expressed through paradigmatic dialectics and Eco-Sufism terms can be understood as a form of the universe’s submission to the system established by Allah the Almighty. The universe’s harmony, aptitude and discernment are clues to the Power and Oneness of the Creator. However, various natural activities such as tasbīḥ, sujūd, and ṣalāt are variously interpreted as majāzi or ḥaqīqī. However, the servitude of nature expressed through the activity of the universe is proof that nature also has a soul and spiritual dimension, just like humans.Contribution: This paper theoretically provides a holistic view of Sufism in building an ideal relationship among humans, God and the environment, which is expected to produce pragmatic results for the rescue and protection of nature and the environment.

Representation of the Meaning of the Expression of Hijrah for Urban Muslim Community through Instagram: A Virtual Ethnographic Study Royanulloh, Royanulloh; Taufiq, Thiyas Tono; Komari
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.2804

The representation of the meaning of the expression of hijrah in the space of urban society is not only present in natural daily social life spaces but also in virtual spaces. The meaning of the expression hijrah in this study was traced through the hashtag hijrah (#hijrah). Hijrah is an interesting socio-religious phenomenon observed in urban Muslim communities. Hijrah between them is not just a spiritual phenomenon but has developed into a lifestyle trend. Hijrah has also developed into a social movement that forms a strong group identity. Through the virtual ethnographic method and the social representation theory approach, it was found that the expression of hijrah displayed on Instagram contains many meanings. First, hijrah is a persuasive tool in a business context, building account popularity and spreading religious values. Second, hijrah is a representation of self-existence. Urban communities express their physical and mental religious identity through content with #hijrah. Third, the expression through #hijrah also represents the values of self-change in terms of style of dress, changes in pious behaviour with a high sense of spirituality, positive changes in social behaviour, the realization of a harmonious family, and sensitivity to religious education and religious history. Fourth, #hijrah represents the movement of an Islamic group, especially the Salafi community. Representasi makna ekspresi hijrah dalam ruang masyarakat urban tidak hanya hadir dalam ruang kehidupan sosial nyata sehari-hari, tetapi juga melalui ruang virtual. Makna ekspresi hijrah dalam penelitian ini ditelusuri melalui melalui hashtag hijrah (#hijrah). Hijrah merupakan fenomena sosial keagamaan yang menarik diamati pada masyarakat muslim urban. Hijrah di antara mereka tidak hanya sekedar fenomena spiritual, tetapi telah berkembang menjadi tren gaya hidup. Hijrah pun telah berkembang menjadi gerakan sosial yang membentuk identitas kelompok yang kuat. Melalui metode etnografi virtual dan pendekatan teori representasi sosial, didapatkan bahwa ekspresi hijrah yang ditampilkan melalui instagram mengandung banyak makna. Pertama, hijrah merupakan alat persuasif dalam konteks bisnis, membangun popularitas akun, hingga menyebarkan nilai-nilai keagamaan. Kedua, hijrah merupakan representasi eksistensi diri. Masyarakat urban perkotaan menuangkan identitas diri yang religius, baik secara fisik maupun batin, melalui konten-konten dengan #hijrah. Ketiga, ekspresi melalui #hijrah juga merepresentasikan nilai-nilai perubahan diri dalam hal gaya berpakaian, perubahan perilaku shaleh dengan rasa spiritualitas yang tinggi, perubahan perilaku sosial yang positif, perwujudan keluarga harmonis, serta kepekaan terhadap pendidikan agama dan sejarah agama. Keempat, #hijrah merepresentasikan gerakan suatu kelompok Islam, utamanya komunitas salafi.

Syncretism of Tahlilan Ritual in Islam and Consolation Worship in Protestant Christianity in the Slametan Tradition as a Reflection of Interfaith Harmony Setiyowati, Reny; Taufiq, Thiyas Tono
Jurnal Studi Agama dan Masyarakat Vol 20, No 2 (2024): JURNAL STUDI AGAMA DAN MASYARAKAT
Publisher : IAIN Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/jsam.v20i2.8840

The Tradition of tahlilan in Islam and consolation worship in Protestant Christianity serve as both social and spiritual rites to pray for the deceased and provide comfort to the bereaved family. This study aims to examine the syncretism of Javanese death rituals contained in tahlilan and consolation worship from the perspectives of Islam and Protestant Christianity within the selametan tradition. The research employs a qualitative approach, utilizing primary data sources and analyzing them through Arnold Van Gennep's anthropological theory, the rites of passage. The study's findings indicate that there is syncretism between the tahlilan ritual in Islam and the worship service of consolation in Protestant Christianity within the selametan tradition. Although there are theological differences, both rituals emphasize social and humanitarian aspects, offering empathy and solidarity to the bereaved family. Tahlilan reflects the Islamic belief in the importance of prayer for the soul of the deceased, while the worship service of consolation provides spiritual support and assurance of resurrection in Christianity. This syncretism demonstrates the openness of religious rituals to adapt, creating interfaith harmony and combining religious practices with the local Javanese culture.

GREEN-DEEN IN THE QUR'AN: A STUDY OF TAFSIR AL-IBRīZ THE WORK OF BISRI MUSTHOFA Mutma'inah, Mutma'inah; Abidin, Ahmad Azis; Nada, Fadiah Qothrun; Taufiq, Thiyas Tono
Aqlam: Journal of Islam and Plurality Vol 9, No 1 (2024)
Publisher : IAIN Manado

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30984/ajip.v9i1.2803

Abstract: Environmental damage in Indonesia is very critical so that it needs to be handled through various approaches, one of which is through reunderstanding religious texts. This article examined Bisri Musthofa's interpretation of the ecological verses in Tafsīr al-Ibrīz by exploring the concept of green-deen contained in it. This research was qualitative research by using content analysis methods with green-deen concept of Ibrahim Abdul Matin as an approach. This research found that the concept of green-deen in the book of Tafsīr al-Ibrīz includes four things: First, Allah Ta’ala dewe kang mengerani lan nguwasani alam kabeh iki, God as the owner of the whole nature and only God has dominion over it; Second, sejatine kedadiane langit bumi saisine, gulir gumantine bengi lan rino iku kabeh dadi tondo tumerap wong-wong kang podo anduweni akal nuduhake kekuasaane Allah Ta’ala, the whole creation of natures and everythings that happen in it are signs of Allah that shows God's power over the intelligent. Third, Allah Ta’ala manggonake marang siro kabeh ana ing bumine Allah Ta’ala, Allah appointed man as a khalīfah and placed them on earth to serve, take care and guard His earth. Fourth, Embo’iyo umat-umat sakduruunge sira kabeh iku ono kang anduweni agomo, kang gelem nyegah sangking nggawe kerusakan ana ing bumi, people of any religion are obliged to prevent destructions happen on Allah's earth.Keywords: Ecology; Green-Deen; Ulama Nusantara; InterpretationAbstrak: Kerusakan lingkungan hidup di Indonesia sudah sangat kritis sehingga dibutuhkan penanganan melalui berbagai pendekatan, salah satunya melalui pemahaman ulang teks keagamaan. Artikel ini mengkaji penafsiran Bisri Musthofa terhadap ayat-ayat ekologi dalam kitab Tafsīr al-Ibrīz dengan menggali konsep green-deen yang ada di dalamnya. Penelitian ini adalah penelitian kualitatif dengan menggunakan metode analisis data (content analysis) dengan menggunakan konsep green-deen Ibrahim Abdul Matin sebagai pendekatan. Penelitian menemukan bahwa konsep green-deen dalam kitab tafsir al-Ibrīz meliputi empat hal; Pertama, Allah Ta’ala dewe kang mengerani lan nguwasani alam kabeh iki, Allah sebagai pemilik alam seisinya dan hanya Allah yang berkuasa atasnya; Kedua, sejatine kedadiane langit bumi saisine, gulir gumantine bengi lan rino iku kabeh dadi tondo tumerap wong-wong kang podo anduweni akal nuduhake kekuasaane Allah Ta’ala, penciptaan alam seisinya serta segala yang terjadi di dalamnya adalah ayat Allah yang menunjukkan kekuasaan Allah bagi orang berakal. Ketiga, Allah Ta’ala manggonake marang siro kabeh ana ing bumine Allah Ta’ala, Allah menunjuk manusia sebagai khalīfah yang ditempatkan di bumi untuk melayani, mengurus dan menjaga bumi Allah SWT. Keempat, Embo’iyo umat-umat sakduruunge sira kabeh iku ono kang anduweni agomo, kang gelem nyegah sangking nggawe kerusakan ana ing bumi, manusia yang beragama haruslah mencegah terjadinya kerusakan di bumi Allah.Kata Kunci: Ekologi; Green-Deen; Nusantara’s Ulama; Tafsir

The Paradigm of Religious Moderation: A Sociological Perspective from Karl Mannheim and Its Significance for National Commitment Winarto, Winarto; Wawaysadhya, Wawaysadhya; Taufiq, Thiyas Tono
FIKRAH Vol 12, No 2 (2024): December 2024
Publisher : Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Institut Agama Islam Negeri Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/fikrah.v12i2.28123

Conflict based on religious and belief differences is one of the longstanding SARA (ethnicity, religion, race, and inter-group relations) issues that persist to this day. Yet, all religions and beliefs come with noble teachings and bring messages of peace for all creation. The paradigm of religious moderation emerged as a perceived solution to various religion-motivated conflicts. This study aims to investigate whether religious moderation presented by policymakers and academics constitutes objective knowledge from Karl Mannheim's perspective and its relevance to strengthening national commitment. This research falls into the category of library research. The methodology employed is qualitative with philosophical and sociological approaches. The findings of this study are: First, moderate Islamic theology refers to the ideas and attitudes of believers who have a balanced and non-extremist view characterized by tawassuth (moderation), tawazun (balance), i'tidal (upright and firm), tasamuh (tolerance), and musawah (egalitarianism and non-discrimination). Second, the emergence of moderate Islamic theology is due to the socio-cultural conditions of society, security conditions, and academic reasons. Third, Mannheim's three types of meanings: Objective meaning, the government's response, and academics' perspectives are objective actions considering the contemporary social context that develops narratives of intolerance and radicalism. Expressive meaning, the narrative of moderate Islamic theology is also an expression of the actors or formulators of the moderate Islamic theology concept. Documentary, it means these actors are recorded in history as part of culture. Its relevance shows that the presence of moderate Islamic theology is needed to strengthen the commitment to the nation's four pillars. The recommendation from this research is that it can be used to strengthen the argument for national commitment through the philosophical concept of moderate Islam.

MAKNA TRADISI WEH-WEHAN DALAM PERSPEKTIF PERDAMAIAN BAGI MASYARAKAT KALIWUNGU, KENDAL Islahudin, Muhammad; Anshoriyah, Syamila Dina; Hidayatullah, Ahmad Fauzan; Taufiq, Thiyas Tono; Rahman, Luthfi; Tafsir, Tafsir; Rejeki, Sri; Sukendar, Sukendar; Azizah, Miftakhul
Jurnal Studi Agama dan Masyarakat Vol 18, No 2 (2022): JURNAL STUDI AGAMA DAN MASYARAKAT
Publisher : IAIN Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/jsam.v18i2.3605

Tradisi weh-wehan merupakan tradisi dalam memperingati hari lahirnya Nabi Muhammad SAW. Weh-wehan memiliki arti memberi atau menengok orang yang lebih tua. Tradisi ini merupakan tradisi turun termuru yang dilestarikan oleh masyarakat Kaliwungu, Kabupaten Kendal sebagai tradisi untuk saling bertukar makan dan memberi antar sesama. Tradisi Weh-wehan bagi masyarakat Kaliwungu telah dilakukan sejak zaman Walisongo hingga sekarang ini. Tradisi ini konon dipelopori oleh salah satu Kyai Guru, yakni ulama utusan yang berasal dari Kerajaan Mataram. Adapun proses terjadinya tradisi ini memiliki dua rangkaian acara yakni persiapan dan pelaksanaan. Tradisi ini juga memiliki makanan khas weh-wehan yaitu sumpil. Penelitian ini menggunakan metode kualitatif dengan pendekatan perdamaian dan budaya. Dari hasil penelitian ini menunjukkan bahwa makna tradisi weh-wehan bagi masyarakat adalah memiliki nilai sosial, saling menghormati, dan kedermawanan. Selain itu, tradisi weh-wehan juga terdapat unsur shadaqah dan saling tolong menolong antar sesama. Kemudian pengaruh tradisi weh-wehan sangatlah penting, salah satunya adalah unsur perdamaian. Dengan adanya tradisi weh-wehan tersebut adalah memiliki pengaruh positif bagi masyarakat, yakni rasa saling menghargai dan bersosial tinggi untuk mewujudkan perdamaian bagi masyarakat melalui kebudayaan lokal.

KONTRIBUSI FILSAFAT PERDAMAIAN ERIC WEIL BAGI RESOLUSI KONFLIK MASYARAKAT MAJEMUK Taufiq, Thiyas Tono
Living Islam: Journal of Islamic Discourses Vol. 4 No. 1 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i1.2780

Artikel ini berupaya menguraikan kontribusi pemikiran filsafat perdamaian Eric Weil bagi resolusi konflik menuju terciptanya budaya damai dalam bingkai masyarakat majemuk. Di tengah berbagai persoalan kekerasan dan konflik yang berkepanjangan yang melanda dunia, filsafat perdamaian Eric Weil mencoba menjelaskan tautan antara filsafat dan perjuangan untuk menciptakan perdamaian dunia. Bagi Weil filsafat harus mengakar dalam kehidupan keseharian masyarakat secara luas, sehingga bisa memberikan kontribusi secara nyata dan konkrit. Selain itu, Weil mengajak untuk terjun langsung dalam masyarakat yang di dalamnya terdapat konflik dan kekerasan, sehingga diharapkan bisa menghargai pentingnya hidup damai secara bersama-sama tanpa membeda-bedakan satu dengan yang lainnya. Dalam kajian ini menggunakan penelitian kualitatif dengan metode studi pustaka dengan pendekatan hermeneutik. Poin-poin penting dari uraian kontribusi filsafat perdamaian Eric Weil bagi resolusi konflik menuju terciptanya budaya damai dalam bingkai masyarakat majemuk dapat dijabarkan sebagai berikut: Pertama, kontribusi nyata kontribusi filsafat untuk menjamin tetapnya perdamaian dan penyelesaian kekerasan dan konflik; Kedua, etika (moralty) secara universal harus ditaati oleh manusia dari berbagai konteks, karena melupakan konteks acap kali bisa tidak terwujudnya sebuah perdamaian; Ketiga, filsafat harus terbuka, kreatif dan dinamis; Keempat, Eric Weil mengajak untuk menggunakan filsafat di tengah kekerasan, sehingga dengan berfilsafat dapat membantu memecahkan persoalan-persoalan kekerasan dan konflik untuk mewujudkan perdamaian yang langgeng pada masyarakat mejemuk.

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