The The Significance of Internal and External Relativism For Religious Harmony

In the public sphere, internal relations between fellow Muslims appear negative. Some Muslims insult, curse and slander each other. Likewise, relations between religious communities externally show a less harmonious relationship. There is mutual suspicion in the relationship between religious communities externally. Some Muslim scholars offer the concept of internal relativism as a solution for relations between fellow Muslims internally and the concept of external relativism as a solution for relations between various religious communities in the public space. Therefore, this article tries to elaborate on the significance of the construction of internal and external relativism in building ukhuwah Islamiyah internally and harmony among religious communities externally. Keywords: significance, internal and external relativism, religious harmony Abstrak: Dalam ruang publik, relasi internal antara sesama umat Islam tampak negatif. Sebagian umat Islam saling mencaci menjelekkan satu sama lain, saling mengutuk dan memfitnah. Begitu pula, relasi antara umat beragama secara eksternal memperlihatkan hubungan yang kurang harmonis. Ada sikap saling curiga dalam hubungan antara umat beragama secara eksternal. Sebagian cendikiawan muslim menawarkan konsep relativisme internal sebagai solusi bagi relasi antara sesama umat Islam secara internal dan konsep relativisme eksternal sebagai solusi bagi relasi antara berbagai umat beragama di ruang publik. Karena itu, artikel ini mencoba untuk menguraikan signifikansi konstruksi relativisme internal dan eksternal dalam membangun ukhuwah islamiyah secara internal dan kerukunan antar umat beragama secara eksternal. Kata kunci: signifikansi, relativisme internal dan eksternal, harmoni agama

Strategi Bimbingan Tokoh Agama di Bangka Belitung: Kontestasi dalam Masyarakat Pedesaan

This discourse aims to describe the strategy of Guru Zuhri and Ustaz Fathur Rozi in providing Islamic guidance to the people of Kayu Besi Village, Puding Besar District, Bangka Regency, Bangka Belitung Islands, examining the contestation that the two have done to gain community legitimacy, and analyzing the extent of the contestation of the two figures. religion in Bangka Belitung. This research uses qualitative research with a field research approach. As for data collection techniques, the authors used in-depth interviews, participatory observation and documentation. The results showed that in providing Islamic guidance to the community, Guru Zuhri did not just provide religious advice. However, he also provides assistance to various problems faced by members of the guidance and village community, both personal, family, social, and especially religious issues. Meanwhile, the provision of Islamic guidance carried out by Ustaz Fathur Rozi was only limited to giving religious advice or it could be said by recitation. Guidance is given not to touch aspects of community life. In the sense that it does not solve problems for problems that develop in life, either individuals or groups of people. In addition, in providing Islamic guidance to rural communities, the two of them both contest each other to gain community legitimacy. The contestation is real. There are three forms of contestation that occur in both of them, namely: First, the contestation of wisdom. Second, power contestation. Third, ideological contestation. At the end of the contestation story, Guru Zuhri got more and more legitimacy from the community for his character. Meanwhile, Ustaz Fathur Rozi lost legitimacy from the community, so he tried again to build that legitimacy.

Zuhud in Tasawuf as Ethical Bureaucracy to Create Non Corrupted Behavior in Indonesia

Indonesia is a country that is very large and spacious with a wide variety of cultures and customs vary. A variety of cultures and customs is proof that Indonesia is built with very high ethical values. Ethics is a reflection of the Indonesian hierarchy of dignity and it should be maintained as a nation's personal identity. Along with the times, ethics comes with a more varied formation. Ethics is also developed in the dynamics of bureaucracy in Indonesia. But, after Indonesia's independence, the more ethical decline, particularly in relation to bureaucracy. To help smooth and in order that the research is comprehensive, the authors used a qualitative research approach as a tool. In addition, in order to balance the research, the author pairs this approach with the type of hermeneutic method, a method that examines the text and studies the behavior of the object. As a result, corrupt behavior becoming into behavior they always do, service to the community to be not optimal, as well as their responsibilities as officers are very low. In this case, I found the application and implementation of the zuhud principles are important in everyday life and/or ethics of their bureaucracy. Zuhud consists of principles of simplicity, integrity, and a strong sense of responsibility when it is done with sincerity and in accordance with the guidance Sharai. However, before the zuhud implemented and applied in bureaucratic ethics and everyday life, first need to be instilled positive attitudes toward zuhud value ​​themselves. Zuhud did not mean anti-world an sich, but the zuhud is able to present a moderate stance between the importance of the world and the hereafter as well.

Aktualisasi Nilai-nilai Profetik dalam Pendidikan Keluarga di Tengah Pandemi Covid-19

Penelitian ini bertujuan untuk mengeksplorasi strategi pengejawantahan nilai-nilai profetik Islam dalam pendidikan keluarga di tengah pandemi Covid 19. Penelitian ini merupakan jenis penelitian kualitatif yang berupa studi pustaka (library research). Penelitian ini merupakan penelitian konseptual dengan pendekatan normatif empiris. Penelitian ini menyimpulkan bahwa aktualisasi nilai-nilai profetik Islam dalam pendidikan keluarga di tengah pandemi Covid-19 dapat melalui berbagai fungsi keluarga itu sendiri, antara lain aktualisasi nilai doa, ihtiar, dan tawakkal dalam fungsi keagamaan, aktualisasi nilai taharah dalam fungsi sosial dan budaya, aktualisasi mahabbah dalam fungsi cinta kasih, aktualisasi nilai sakinah dalam fungsi proteksi, aktualisasi nilai halalan tayyiban dalam fungsi reproduksi, dan aktualisasi nilai iqtisad dalam fungsi ekonomi.

Merespons Persoalan Kontemporer dengan Dakwah Inklusif sebagai Komunikasi Humanis

A Muslim's struggle is to conquer his own desires. Encourage all people to do good to carry out the commands given by Allah SWT through religious orders delivered through the Prophet Muhammad who are recorded in the Qur'an and Hadith. Every Muslim has the obligation to convey what is true in accordance with religious guidance. In connection with the da'wah of Islam, a messenger of the message of da'wah is the successor of the Prophets and Apostles for inviting the truth. However, today we often see and listen to lectures that are conceptualized in a good way but the contents conveyed tend to be tendentious and unsettling the Ummah. Da'wah that is delivered is often only focused on problems that can actually be overcome by the spirit of humanity. However, this method is feared will instead give the impression that preaching must be loud and loud. Whereas the inclusive way of preaching has been taught by Rasulullah Saw which emphasizes human relations.

Religion and State in the Perspective of Islamic Thought

The discourse on the relationship between religion and state in Islam has been going on for quite some time since the era of the companions of the Prophet, the scholars from the classical era to the contemporary era. The era of the Companions of the Prophet was represented by the Shia, Khawarij and Mu'tazilah groups who had different views on the relationship between religion and state. The classical era was represented by well-known scholars namely Farabi, Mawardi, Ghazali, Ibn Taymiyah and Ibn Khaldun who also had different perspectives on the relationship between religion and state. Likewise, contemporary Muslim scientists present many religious views on the relationship between religion and state. Therefore, this paper will portray how the views of the three groups, some classical and medieval scholars, to modern-day intellectuals about the relationship between the two historically and by using a comparative critical-analysis approach through the perspective of islamic thought.

Menafsir Makna “Jihad” dalam Konteks Kekinian

This article aims to explore the meaning of jihad in the perspective of contextual interpretation. In this study, the Mawdlū‘ī (thematic) Tafsir method used to catch a big picture or spirit of text, with the tool as a analysis tool in the form of two approaches, namely: Historical (Historical) and Hermeneutic Approaches. From the results of the study, get conclusion that jihad, which has often been reduced by some people as a war against different beliefs (the others), turns out to have a far more substantial meaning and is relevant to the present context. The meaning of the author is that jihad strives to uphold human values, oppose tyranny, uphold justice. In this case, jihad is broadly interpreted not merely as a war against the enemy, but to fight against injustice, tyranny, social pathoologies such as poverty, ignorance, and most importantly, jihad against oneself.

Islam Berkemadjoean Perspektif Globalisasi: Kontribusi Islam Indonesia pada Peradaban Global

This research is aimed at studying the role of the Muhammadiyah Association in global relationships based on slogan, watchwords, plans, and Islamic activities. This study uses a communication and media approach as an effort to discuss a Muhammadiyah organization in the era of globalization. The perspective used in this study is the perspective of "globalization" carried by Gill Branston and Roy Stafford with an analysis of the steps of cultural imperialism, free market and global analysis. This research proves that the higher the level of Muhammadiyah's active involvement and translation in socializing and contributing at the global level makes the position and role of this International Non-Government Organization proof and is obtained by many people.

Agama dan Politik: Konstelasi Pemikiran antara Kelompok Kultural dan Struktural pada Kalangan Kiai Pesantren di Madura

In many social science studies, Madurese people are not only known for having traditionalist religious culture, they are also known for their heterogeneous religious typologies. This study specifically examines the constellation of religious thought between the two contemporary Islamism movements in Madura, namely the Madura Ulama Alliance (AUMA) and Gesper. Both AUMA and Gesper both were born from pesantren circles, and were driven directly by the religious elite of pesantran, Kiai and lora (read: Gus in Java) pesantren. Based on the composition of its management, Gesper consists of elite boarding schools, both Kiai and lora, the majority of which are active in managing large organizations, Nahdhatul Ulama (NU). On the other hand, AUMA is mostly inhabited by Nahdhatul Ulama (NU) non-structural elites, but culturally has emotional ties with NU traditions. Therefore, although both were born and developed from a pesantren environment, in some cases AUMA and Gesper have differences, especially in terms of thinking. The condition is at the same time an explanation of why AUMA and Gesper are often involved in the struggle of religious thought in the dynamics and diversity discourse in Madura. One of them is the debate about the correct use of the term Nusantara Islam, and the latest is the dispute about whether or not to elect and appoint leaders from non-Muslims.

Kedatangan dan Perkembangan Islam ke Indonesia

There are several theories about the arrival of Islam in Indonesia. The diversity of theories is due to the phenomenon of complexity, i.e. Islam does not originate from one place/country, nor is it carried by one group of people and not at the same time. Another factor influencing the diversity of theories is the difference in evidence, elements of interest, religious subjectivity, and the ideology of historians. Although there have been conclusions about the beginning of the entry of Islam into Indonesia in 1963, the process of coming and developing Islam in Indonesia is a changing study. So there is still an opportunity to correct or strengthen an existing theory. Ulama were central actors in the early arrival and development of Islam to Indonesia. Arabic scholars who work as traders are the first group to bring and develop Islam into the territory of Indonesia, then continued by preachers from the professional Sufi circles. The figure of the Sufi cleric is strongly attached to two figures: the merchant who spreads Islam through trade as well as the heartbeat of the people's economy, and to the sultan who spreads Islam through his power. These crystallized characteristics of the propagator of Islam make Islam develop effectively. Islam was developed by Ulama through three channels namely; cultural (da'wah, education, art, culture, and marriage), structural (politics and power), economy (trade routes). In other words, the process of Islamization in Indonesia is influenced by political power and the spirit of preaching.