Pluralism of Religion Based on Sharia as An Anticipation of Intolerance in Muslims Majority Countries of The Southeast Asian

Religious pluralism is a constructive attitude, not only theological normative awareness but also social awareness, where we live in a pluralistic society in terms of religion, culture, ethnicity, and various other social diversity. In addition, religious pluralism must also be understood as a true affinity for diversity. Religious pluralism is a concept that has a broad meaning, is related to the acceptance of various religions, and is used in different ways. Pluralism aims to deconstruct absolutism, asserting relativism and underlying tolerance for differences, heterogeneity, and pluralism not only as facts that must be recognized but pluralism is seen and treated as a form of positivism, not negativism. Besides religious pluralism is also used as a unifying tool and glue for a country, both from the lower, middle and upper classes. In addition, a pluralist who promotes pluralism through pluralism must acknowledge and defend these differences, pluralism, and heterogeneity to be used as useful things. But in fact until now in the midst of society, there are still different perceptions in interpreting plurality and the term pluralism, understanding multicultural meaning based on sharia, not just mere personal perception.

Applying Ibn Khaldun’s Theory Into The Islamic Preaching’s Movement in The Period of Demak Empire: Reflection for the Contemporary Muslim Society

Ashabiyah and Mulk are positioned as a driving force in the big frame of Ibn Khaldun’s theory about the Rise and Fall of Dynasty. Although many studies on Ashabiyah and Mulk have been carried out, there have been very few attempts to apply them into the empirical phenomena in various society. This paper intends to apply Ashabiyah and Mulk’s theory of Ibn Khaldun in the history of the role of saints’ da’wa and their alliances with the rulers in the period of Demak’s Empire. The research was compiled using literature studies, with the main source of Muqaddimah and various related research articles. The analysis results show that Ibn Khaldun’s theory is suitable for explaining the essence of the end of Demak's Empire, namely the weakening of the Ashabiyah. Furthermore, Ashabiyah and Mulk are proven to be still relevant in analyzing the socio-religious phenomenon both in the empirical history and in the contemporary muslim’s society.

The Impact Of Social Media For The Development Of Da’wah In Indonesia

This study aims to determine the impact of social media in developing da'wah in Indonesia. Social media that is often used by the Indonesian people can be trusted to bring about changes in the behavior and methods of preaching to be conveyed. Currently, scholars in developing their preaching have also used social media. This type of research is descriptive qualitative by describing the findings or data available in the field then described as information. The method used is a direct interview with respondents about the impact of social media on the development of da'wah in Indonesia. The results obtained are the impact of social media on the development of Da'wah is that currently Da'wah has used technology such as social media for the propagation of Da'wah. Most scholars preach using social media such as YouTube and Facebook. This makes it easier for the scholars to preach.

Indonesian Muslim Youth and the Discourse on the Caliphate System, Islamic State and Sharia-Based Regional Regulations

This study analyzes the discourse on the caliphate system, the Islamic state, and the Sharia-based regional regulation among Indonesian Muslim youth. After the reform era, the large flow of Islamic studies and political discourse in Indonesia was marked by a big wave of return of Islamic conservatism. The discourse of jihad, caliphs, Sharia-based regional regulation, and the struggle to bring about an Islamic state became lively. This study focuses on millennial young Islamic activists' responses whose join public schools in Pekalongan City, Central Java, Indonesia. With a qualitative approach, this study's data were obtained through interviews, observation, and documentation. The data were analyzed through an interactive analysis tool introduced by Miles and Huberman. The results of this study reveal that Muslim youths have multiple personalities. They want to be entirely religious and apply Islam in all aspects. Still, they are also aware that a state based on Pancasila (Five principles) is the right choice in a pluralistic Indonesian context. This study also found that the majority of Indonesian youths had minimal literacy in the constituent debate on religious and state relations during the formation of the Indonesian state. This fact impacts the lack of awareness, understanding, and contextualization of the caliphate system's discourse, the Islamic state, and the Sharia regulation among Indonesian Muslim youth. On the other hand, the strengthening of textual understanding and the lack of awareness of nationalism literacy are the threat to the sustainability of the Indonesian nation’s future.

Model of the Cultural Da’wah of the Sunan Gunung Jati and its Relevance with the Current Da’wah of Islam

The purpose of this research is to explain the model of the pre-culture that is carried out by Sunan Gunung Jati. This type of research is library research (library research). The main data sources of this study are books, journals, and other works as the main literature. Data analysis techniques use content analysis techniques by conducting source criticism, interpretation, and historiography. From the results of the study, it was concluded that the cultural propaganda model of Sunan Gunung Jati in the dissemination of Islamic teachings through petitah-petitih, authority, and ipat-ipit and magersari. The relevance of advice in petitih petitih and authority and ipat ipit is to facilitate the teachings of Islam following the cultural understanding of the community. While magersari is an implementation of the value of Islamic teachings in social interaction or muamalah.

Semiotic and Implication of Hijab toward Da’wah in Indonesia

Subjectivity of meaning can’t be separated from human, for example the case of hijab. This research used quantitative method with semiotic approach. It also used Roland Barthes' semiotics with his 3 buildings (denotative, connotative and myth debunking) of QS. Al-Ahzab: 59, and connotative activities that dissolve in social practices in society. The results of this research indicated that the existence of the use of the headscarf and the leaning of the meaning of the headscarf as a standardization of women's religiosity was a myth, and become an ideology when it justified the meaning and blames other meanings. The meaning of shalihah women is women who wears hijab, or the longer the veil, the more shalihah she is. It is contrary to the goal of Islam as the basis for da'wah that always puts forward goodness and avoids badness (jalbul mashalih-dar'ul mafasid); do not force and preach well (amar ma'ruf nahy munkar bil ma'ruf).

The Shift of Al-Shawkani's Theological Thinking in Tafseer Fath al-Qadeer from Zaydi Shi’i to Ash’ari Sunni

This article aims to examine Al-Shawkani's theological thinking in Fath al-Qadeer exegesis which allegedly underwent a shift of thought from Zaydi (the Fivers) to Ash’ary (the Twelver) Shi’i sect. Fath al-Qadeer exegesis is Al-Shawkani's masterpiece in the field of commentary. Al-Shawkani was a leading scholar in Yemen in the late medieval period to modern era. He grew up in a Zaydi Madhab (school of thought). Nevertheless, he used to contradict with his original madhab, thus there was a shift in his theological thinking. Al-Shawkani's shift of thought seemed to be clear when he commented theological verses in Fath al-Qadeer exegesis. Referring to Al-Shawkani's arguments on theology, such as issues on seeing God in the hereafter, the coming of God, martyrdom, and on istiwa' (God’s residence), Al-Shawkani was more likely to take side with the arguments proposed by the Ash’ary rather than those by the Zaydi or Mu’tazili madhab. In fact, Al-Shawkani frequently criticized Mu’tazili thoughts with various propositions, both naqli (nash) and aqli (reasoning). Only in terms of the Quran position, whether it is qadim (no begining) or creature (novelty), Al-Shawkani took an independent stance. This shift of thought is very reasonable considering that Al-Shawkani as a Shiite of Zaydi who is moderate in theology wants to open himself to accept theology from other madhabs which are considered more correct.

The Revolution of The Qur’anic Interpretation (Criticism of The Jamal Al-Banna’s Methodology in 1920 - 2013)

The study of interpretation methodology is very important, because the activities of the interpretation of the Koran will continue to develop along with the pace of the times. Abdul Mustaqim has mapped the interpretation methodology into three parts. First, the interpretation of the classical period. Second, the interpretation of the middle period. Third, interpretation of the contemporary period. With this mapping, it is expected that the position of the interpretation methodology of Jamal al-Banna can be known making it easier for researchers to recognize the interpretive concepts they offer. In every generation there are always products of interpretation of the Koran that have different features and characteristics. The socio-cultural condition in which the interpreter lives and the background of the disciplines they pursue is a reality that influences their interpretation of the Qur'an. The emergence of contemporary interpretations as the development of a scientific discipline is also much influenced by the development and change of the scientific epistemology itself. In this contemporary era, the name Jamal al-Banna appears which offers a new methodology for interpretation. This Egyptian-born thinker criticizes the scientific tradition of interpretation that has developed over the years (both classical and contemporary). So do not be surprised if the various ideas are always controversial. This article tries to review the methodological and philosophical interpretation of Jamal al-Banna. Starting with the effort to deconstruct the interpretation of the results of all classical commentators, Jamal proposed three stages in the interpretation of the Koran, namely the art approach, psychological approach, and rational approach. All three are hierarchical stages to arrive at an interpretation. Having arrived at the interpretation stage, Jamal al-Banna does not recommend certain methods or limit certain knowledge as methods of interpretation analysis. He refused if one particular method has a guarantee as the only way to find the truth, because the Koran does not have to be limited. Some contemporary thinkers in the study of the Koran, such as Amin al-Khuli, Mohammed Syahrur, Mohammed Arkoun, Nashr Hamid Abu Zayd, and Orientalist views on the Koran also did not escape criticism. To find out more about Jamal's thought, this article uses a descriptive qualitative method and a philosophical-rationalistic approach with hermeneutics as the knife of analysis. Both of these methodologies are used to reveal the construct of Jamal's thought around the interpretation methodology that he built. This study contributes positively in order to broaden the insight of the study around the conceptual interpretation of the Koran. Because the spirit and problems faced by muslims today are growing and complex which demands the discovery of new methods in understanding the Koran more accommodatively and dynamically. Based on the method and approach above, it was found that the interpretation method conceived by Jamal wanted to place the Koran free of the various approaches that limit it. For Jamal, humans are very autonomous and free to interpret as long as it is in line with the humanist and universal principles contained in the Koran. Through the systematic-practical interpretation methodology offered above, it can facilitate the moslem community to comprehend the Koran comprehensively.

The Critic of Literary Values of the Islamic Preach Method Compared Between the Idhah al-Nasyiin Ghalayaini’s Book and The “La Tahzan” Aid al-Qarni’s Book

The Islamic preach is one of the most important means of achieving future generations. The field of this movement does not have every human being, there are certain conditions and controls that the preacher does not spare in order to ensure that he is successful in his preach to study its history and its origins and to learn about its methods, and means. One of the most important means of publishing the preach is writing recently, whether in the form of articles published in newspaper, magazines, or printed books. The first was done by Sheikh Mustafa Al-Ghalayini through newspaper articles and then written in the form of a printed book. The second was carried out by Sheikh Ayd al-Qarni, a Saudi writer whose the most prominent of which is his spectacular book (La Tahzan). The research methodology is about comparing the previous two books by presenting the material contained therein and critiquing it objectively. After this comparison, the researcher discovered that the literary values that affect the success factors in writing preach must be author familiar with theoretical and applied sciences and the need for the writer to observe the laws and controls of writing using a simple, easy to use method supported by clear definite argument, the need for knowledge of the community’s language, its situation and treatment with it the preach in all honesty, starting with the preach of the self and then moving to the wider community, and the complete focus in the preach. And this does not mean leaving the job of the public institution that deal with the community.

Traditionalism of Tolerance in Dayah System: A Reflective Note on the Biography of Abon Aziz Samalanga of Aceh

This article aims to analyze the value of telerance and deradicalization through local wisdom by contemplating the biography and contribution of Abon Aziz Samalanga. Using a biographical approach, the autor raises the values of tolerance of Abon Aziz through traditional education methods which become his commitments, political attitudes and multicultural values. The findings of this article are systematic and deeply explorative in traditional education in dayah, the role model of daily life taught by involving santri is the capital of tolerance and de-radicalization which is very important to be re-lived by students and the community so as not to be involved in intolerant and radical actions. By contemplating the life of Abon Aziz Samalanga, santri and society do not only have the potential to become tolerant beings but can also be agents of deradicalization.