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PEMBATAS KHALWAT DIRUNUT DARI AYAT-AYAT AL-QURAN: KAJIAN TAFSIR MAUḌŪ`IY BERDASARKAN URUTAN TURUNNYA SURAT Yayan Musthofa; Roem Rowi
Tahkim (Jurnal Peradaban dan Hukum Islam) Vol 4, No 2 (2021)
Publisher : Prodi Hukum Keluarga Islam (Ahwal Asy-Syakhsiyyah) Fakultas Syariah Unisba

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29313/tahkim.v4i2.6967

Khalwat between couples, both those who are related by blood or who are not; physically long-distant relationships or close ones like the servant’s routine often ignored by moslems. This relationship is considered to have continued for forefathers, without any awareness and knowing deeply obout this relationships in view of Islam, although this religion (Al-Quran) already give the borders between its to keep privacy and honor to each person who believe. The studies use library research with maudū’iy interpretation approach, which is classifying Al-Quran verses related to the discussion of khalwat in fiqh and tafsir books. Then falsified sort, and selected which are more touching on the topic of discussion. From several verses that have been selected then analyzed to produce conclusion. This study concludes there are three barriers (hijab, septum, or veils) that separate the couples non-marriage. These mandatory barriers are hijab, sense, and times. Keywords: khalwat, hijab (veils), , mauḍū’iy, interpretations.

NAFKAH PRODUKTIF UNTUK ANAK PERSPEKTIF KIAI SYANSURI BADAWI Yayan Musthofa; Mohamad Anang Firdaus
Asy-Syari'ah Vol 24, No 1 (2022): Asy-Syari'ah
Publisher : Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/as.v24i1.16566

Abstract: The obligation of parents to provide for their children at least until they reach adulthood, which is 21 years referring to the KHI policy article 98 paragraph (1), when they are married, or have entered ar-rusydu phase (understanding the law and independence) referring to classical fiqh studies. In another study on maqāshid as-syarī'ah version, when the child has entered the age of 23 years based on the calculation finishing study period plus a year of financial independence trial period. In order to study further to prepare children's financial independence, this study aims to examine more deeply the concept of productive livelihood from the maqāsid as-syarī'ah perspective in the book of Fiqh Al-Munākaḥāt by Kiai Syansuri Badawi. This article includes a literature review with the maqāsid as-syarī'ah approach of Jasser Auda, while the object of this study is the work of Kiai Syansuri Badawi. From this research, I found that livelihood in Kiai Syansuri Badawi's view contains a productive meaning or a productive spirit and is in accordance with Jasser Auda's maqāshid as-syarī'ah concept for human development as the goal of the Shari'a. This article is important to build human development –especially Muslims– with the disteribution and management of a productive living, starting from the smallest organization, namely the family.Abstrak: Kewajiban orangtua menafkahi anak setidaknya berlangsung hingga masuk usia dewasa, yakni 21 tahun bila merujuk kebijakan KHI PPasal 98 ayat (1), ketika sudah menikah, atau sudah masuk fase ar-rusydu (cakap hukum dan mandiri) bila merujuk kajian fikih klasik. Dalam kajian lain versi maqāsid as-syarī’ah, ketika anak sudah masuk usia 23 tahun dengan perhitungan usai masa belajar ditambah setahun masa uji coba kemandirian finansial. Untuk mengkaji lebih lanjut untuk menyiapkan kemandirian finansial anak, penelitian ini bertujuan untuk mengkaji lebih dalam konsep nafkah produktif perspektif maqāshid as-syarī’ah dalam kitab Fiqh Al-Munākaḥāt karya Kiai Syansuri Badawi. Artikel ini termasuk kajian pustaka dengan pendekatan maqāshid as-syarī’ah Jasser Auda, sedangkan objek kajiannya adalah karya Kiai Syansuri Badawi. Dari kajian tersebut, peneliti mendapatkan hasil bahwa nafkah dalam pandangan Kiai Syansuri Badawi mengandung makna produktif atau spirit-produktif dan sesuai dengan konsep maqāshid as-syarī’ah Jasser Auda untuk pengembangan SDM (human development) sebagai tujuan dari syariat. Artikel ini penting guna membangun human development –khususnya umat Islam– dengan penyaluran dan pengelolaan nafkah menjadi produktif, dimulai dari organisasi terkecil, yakni keluarga.

Productive Livelihood For Children On QS. An-Nisa Verse 09 Yayan Musthofa; Ahmad Musta’in Syafi’i
AL-WIJDÃN Journal of Islamic Education Studies Vol. 8 No. 3 (2023): Juli 2023
Publisher : Faculty of Islamic Sciences, Raden Rahmat Islamic University Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58788/alwijdn.v8i3.2698

A living became a necessity in domestic life. Most studies of living still revolve around consumptive livelihood (an-nafaqah al-istihlākiyah), because read from an outward point of the texts indicate that living is in the form of food, drink, clothing, food, and domicile. Even though these consumptive details can be productive. Productive livelihood (an-nafaqah al-isti'māliyah) for children has not been so massive discussion among researchers. Some published research on productive living still requires a stronger foothold as a legal backing. From there, researchers want to provide the basic foundation of QS. An-Nisa': 09 as a formalistic legal basis in order to be more effective in taking application actions in the practical realm of each family. With the approach of Islamic legal philosophy, researchers read and study QS. An-Nisa': 09, is the verse relevant as the basic basis for productive livelihood for children? And what are the laws born of it? From this study, the results obtained are 1) this verse is relevant to be used as a basis for the concept of productive livelihood for children. 2) with the approach of Islamic legal philosophy gave conclusion of law a) the necessity of applying productive income for children to families who have knowledge and an established economy; b) be an encouragement for families with knowledge or established economies to manage management towards productive livelihood for children; c) does not apply to those who do not have the capacity of both or one of them. Keywords: productive livelihood, children, QS. An-Nisa’: 09

Between Adherence to Madhhab and Adaptation to Context: Fatwās on Female Leadership in Nahdlatul Ulama-Affiliated Islamic Higher Education Institutions Hannan, Nur; Huda, M. Syamsul; Firdaus, Mohamad Anang; Afabih, Abdillah; Musthofa, Yayan
Journal of Islamic Law Vol. 5 No. 2 (2024): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v5i2.2725

The issue of women in leadership has been a longstanding topic of debate among classical Islamic jurists, eliciting diverse responses from mainstream Islamic organizations in Indonesia. This article presents a comparative analysis of fatwās (Islamic legal opinions) issued by the Forum of Bahtsul Masail (FBM) at two Nahdlatul Ulama (NU)-affiliated Islamic higher education institutions: Ma’had Aly Hasyim Asy’ari Tebuireng, which prohibits female leadership, and Ma’had Aly Salafiyah Syafi’iyah Situbondo, which permits it. Through a combination of literature-based and empirical approaches, the article highlights a significant contrast in the istinbāṭ al-aḥkām (derivation of legal rulings) employed by these two FBMs. FBM Ma’had Aly Hasyim Asy’ari Tebuireng adopts the qawlī (literal) method, adhering to the majority views of classical Islamic jurists. In contrast, FBM Ma’had Aly Salafiyah Syafi’iyah Situbondo employs a manhājī (methodological) approach, incorporating minority opinions and reinterpreting texts within the context of modern societal changes. These contrasting fatwās reflect a broader tension between taqlīd (adherence to precedent) and adaptation to evolving social contexts. Furthermore, this article argues that the educational backgrounds of the FBM actors, as well as the curricula taught in their respective pesantren (Islamic boarding schools), contribute to the differences in fatwās. These differences reflect the internal dynamics within the fatwā production process in NU. [Isu kepemimpinan perempuan telah lama menjadi topik perdebatan di kalangan ahli hukum Islam klasik yang telah memicu beragam respons di kalangan organisasi masyarakat Islam arus utama di Indonesia. Artikel ini menganalisis secara komparatif fatwa dari Forum Bahtsul Masail (FBM) di dua ma’had aly yang berafiliasi dengan Nahdlatul Ulama (NU): Ma’had Aly Hasyim Asy’ari Tebuireng, yang melarang perempuan menjadi pemimpin, dan Ma’had Aly Salafiyah Syafi’iyah Situbondo, yang memperbolehkannya. Artikel ini, dengan mengombinasikan pendekatan kepustakaan dan empiris, menemukan bahwa kedua FBM menggunakan metode penggalian hukum (istinbāṭ al-aḥkām) yang berbeda. FBM Ma’had Aly Hasyim Asy’ari Tebuireng menerapkan metode qawlī, merujuk pada pendapat mayoritas ulama fikih, sementara FBM Ma’had Aly Salafiyah Syafi’iyah Situbondo menggunakan metode manhājī, mengadopsi pendapat ulama minoritas dan melakukan interpretasi (ulang) terhadap teks. Perbedaan fatwa tersebut dipengaruhi oleh pendekatan yang berbeda antara taklid dalam bermazhab dan adaptasi terhadap perubahan sosial. Lebih jauh, artikel ini berargumentasi bahwa latar belakang pendidikan para aktor FBM, serta kurikulum yang diajarkan di masing-masing pesantren, berkontribusi pada perbedaan fatwa yang dihasilkan. Perbedaan-perbedaan ini mencerminkan dinamika internal dalam proses produksi fatwa di kalangan NU.]

NAFKAH PRODUKTIF UNTUK ANAK PERSPEKTIF KIAI SYANSURI BADAWI Musthofa, Yayan; Firdaus, Mohamad Anang
Asy-Syari'ah Vol. 24 No. 1 (2022): Asy-Syari'ah
Publisher : Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/as.v24i1.16566

The obligation of parents to provide for their children at least until they reach adulthood, which is 21 years referring to the KHI policy article 98 paragraph (1), when they are married, or have entered ar-rusydu phase (understanding the law and independence) referring to classical fiqh studies. In another study on maqāshid as-syarī'ah version, when the child has entered the age of 23 years based on the calculation finishing study period plus a year of financial independence trial period. In order to study further to prepare children's financial independence, this study aims to examine more deeply the concept of productive livelihood from the maqāsid as-syarī'ah perspective in the book of Fiqh Al-Munākaḥāt by Kiai Syansuri Badawi. This article includes a literature review with the maqāsid as-syarī'ah approach of Jasser Auda, while the object of this study is the work of Kiai Syansuri Badawi. From this research, I found that livelihood in Kiai Syansuri Badawi's view contains a productive meaning or a productive spirit and is in accordance with Jasser Auda's maqāshid as-syarī'ah concept for human development as the goal of the Shari'a. This article is important to build human development –especially Muslims– with the disteribution and management of a productive living, starting from the smallest organization, namely the family.

MEMPROMOSIKAN KHL SEBAGAI STANDAR NAFKAH ISTRI (KAJIAN HADIS TEMATIK) Musthofa, Yayan
Nabawi: Journal of Hadith Studies Vol 1, No 2 (2021): Nabawi Journal of Hadith Studies
Publisher : LP2M Ma'had Aly Hasyim Asy'ari Pesantren Tebuireng

AbstrakDalam kajian Islam, para ulama sepakat bahwa standar minimal istri adalah “kifāyah” dan “ma’rūf”, hanya saja standar nilai tersebut belum dibreak down menjadi nominal angka. Artikel ini menurunkan dari standar yang masih umum tersebut menjadi lebih spesifik di wilayah Jombang dengan mengacu pada KHL. Untuk mendapatkan konsep utuh, penulis merujuk pada hadis-hadis Nabi Muhammad saw, artikel-artikel ilmiah, website, dan buku terkait nafkah, serta menanyakan langsung harga KHL di pasaran wilayah Jombang. Dari telaah yang diperoleh menunjukkan bahwa standar minimal nafkah istri wilayah Jombang adalah Rp819.533/bulan atau Rp27.318/hari. Dari nilai yang muncul, kepala keluarga dapat mengambil kebijakan apakah harus mengelola sirkulasi keuangan dalam internal keluarga, atau juga mengeluarkan ke luar keluarga, seperti sedekah atau lainnya. AbstractIn Islamic studies, the scholars agree that the minimum standards for wives are "kifāyah" and "ma'rūf", it's just that these standard values have not been broken down into nominal numbers. This article derives from this still general standard to be more specific in the Jombang area by referring to the KHL (the necessities of a decent life). To get a complete concept, the author refers to the hadiths of the Prophet Muhammad, scientific articles, websites, and books related to income, and asks directly the KHL price in the market in the Jombang area. The analysis obtained shows that the minimum standard of living for a wife in the Jombang region is IDR 819,533/month or IDR 27,318/day. From the values that emerge, the head of the family can make a policy whether to manage the internal financial circulation of the family or also to spend outside the family, such as alms or others.

Educational Alimony for Wives: A Study of Jasser Auda's Maqāshid As-Syariah Abdillah Afabih; Imam Annas Mushlihin; Yayan Musthofa; M. Rizki Syahrul Ramadhan; Muhammad Alamudin
International Journal of Islamic Khazanah Vol. 16 No. 1 (2026): IJIK
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/ijik.v16i1.44497

This study re-examines the concept of wives' financial maintenance (nafaqah) in Islamic law, with a specific focus on its educational component. While classical jurisprudence and The Compilation of Islamic Law (KHI) acknowledge basic needs, the allocation for spousal education within the official Decent Living Standard (KHL) remains minimal. Employing Jasser Auda's maqāṣid al-shariah and his systems approach as an analytical framework, this article argues for a paradigm shift. It demonstrates that a broader interpretation of mafqadah, informed by Auda's six systemic elements—cognitive nature, wholeness, openness, interrelated hierarchy, multi-dimensionality, and purposefulness—necessitates prioritizing and increasing the educational allotment in nafaqah. This re-conceptualization aligns with the higher objectives of Sharia in fostering human development (tanmiyah al-basyariyah) and building a resilient family system. The study contributes to the contemporary maqāṣid discourse and offers policy implications for reforming living standard calculations in Muslim-majority societies.

Pembelajaran Pesantren Virtual: Fasilitas Belajar Kitab Kuning bagi Santri Kalong Yayan Musthofa; M. Asy'ari; Habibur Rahman
TADRIS: Jurnal Pendidikan Islam Vol 16 No 1 (2021)
Publisher : State Islamic Institute of Madura

This study aims to provide a description of Islamic boarding school (Pesantren) virtual learning services in deepening religious knowledge. The author also provides an analysis of the online Kitab Kuning learning content that can be used by Santri Kalong as reported by the Khaskempek website. Using a qualitative method, the author examines the content and services of 10 websites published by Khaskempek by referring to pesantren web sites, scientific articles, and books related to pesantren, then analyzed using a descriptive-analytical approach and content analysis. The results obtained, the researchers classified the 10 pesantren web services into 3 parts: about pesantren, general public services, and intense services for Santri Kalong (KBM). Of the online learning services released, there are 9 Pesantren that have not opened massive and intense online learning services; and just one Islamic boarding school (Imam Al-Bukhari) which has just started to feature an intense study service for santri or bats students who want to deepen their religious knowledge. Abstrak:Penelitian ini bertujuan untuk memberikan deskripsi layanan pembelajaran virtual pesantren dalam mendalami ilmu pengetahuan agama. Penulis juga memberikan analisis terhadap konten pembelajaran kitab kuning online yang bisa dimanfaatkan oleh santri kalong yang dilansir oleh situs Khaskempek. Dengan metode kualitatif, penulis mengkaji konten dan layanan dari 10 web yang dilansir oleh Khaskempek dengan merujuk pada web-web pesantren, artikel ilmiah, dan buku yang terkait pesantren, kemudian dianalisis dengan pendekakatan deskriptif-analisis dan konten analisis. Hasil yang didapatkan, peneliti mengklasifikasikan layanan 10 web pesantren tersebut menjadi 3 bagian: tentang pesantren, layanan masyarakat umum, dan pelayanan intens untuk santri kalong (KBM). Dari layanan pembelajaran online yang dirilis terdapat 9 pesantren belum membuka layanan belajar online secara massif dan intens; dan satu pesantren (Imam Al-Bukhari) yang baru mengawali membuat fitur layanan kajian intens bagi para santri atau santri kalong yang menghendaki pendalaman ilmu keagamaan.

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