Tulisan ini akan mengurai tentang dialog inklusif dalam al-Quran. Kebutuhan untuk mengetahui hal tersebut sangat mendesak terutama dalam situasi sosial belakangan yang serba timpang. Penelitian terfokus pada analisis surat al-Baqarah ayat 30-33, dengan melihat aspek linguistik, isi dan interpretasinya. Melalui pendekatan Semiotik-Hermeneutik, dapat disimpulkan prinsip-prinsip komunikasi dialogis, yaitu: upaya memulai suatu dialog, adanya sikap terbuka dalam memahami lawan dialog, adanya kepercayaan (trust) antar pelaku dialog, rasionalisasi atas argumentasi yang diungkapkan, tidak simplikatif, saling menghargai pendapat, dan tentunya ada sikap kritis dalam menanggapi wacana yang digulirkan. Berbagai temuan tersebut pada prinsipnya merupakan komponen-komponen yang mesti ada dalam membangun dialog yang terbuka (inklusif). Hakikat dari melakukan dialog inklusif adalah menggeser paradigma dari kebenaran subjektif menuju kebenaran objektif. Proses komunikasi yang mengedepankan kebenaran objektif akan meminimalisir konflik argumentatif terutama dalam dunia maya (cyber space) seperti nyinyir, bulying dan debat kusir. Dialog inklusif adalah cara untuk melihat perbedaan bukan sebagai pemicu konflik tetapi alat untuk saling memahami dan mendorong untuk menuju kebenaran objektif.

This paper discusses about the management of diversity of Islamic perspectives that raised the verses and hadiths about the diversity in correlation with

Tulisan ini mengelaborasi tentang pemaknaan kata berbasis keagamaan oleh beberapa kelompok muslim di Indonesia. Penelitian menggunakan pendekatan kualitaif dengan analisis deskriptif interpretatif. Dengan menggunakan pisau analisis filsafat bahasa, penelitian berkesmipulan bahwa konstruksi pemaknaan bahasa berorientasi keagamaan beberapa kelompok muslim di Indonesia mengalami negasi semantik. Artinya ada pemaknaan secara parsial terhadap kata-kata yang berorientasi keagamaan. Negasi semantik tersebut disebabkan oleh beberapa faktor, yaitu, lemahnya pemahaman beberapa kelompok tersebut terhadap konsep linguistik, adanya pola pikir bayani yang membuat mereka terpaku pada teks, serta adanya sakaralisasi konsep yang diwariskan dari para pendahulu mereka. Sebagai refleksi dari uraian yang dibuat, maka perlu dihadirkan pola pemaknaan  bahasa yang lebih pluralistik dengan melibatkan aspek semantik, pragmatik serta konteks tuturan. Ketika setiap kelompok mampu memhami bahasa secara plural, maka upaya membangun dialog dalam konteks keragaman agama maupun keyakinan akan bisa dilaksanakan dengan baik. Adanya sikap menerima dengan terbuka konsep kelompok lain dalam memaknai istilah-istilah keagamaannya akan menghadirkan kehidupan beragama yang toleran dan damai.

This paper analyzes some anti-Shia articles which are abundantly available in online media. As a minority group, Shia is in a subaltern position where they were published negatively. This publication created negative paradigm of Shia in the society. In the borderless world of cyberspace, the production of Shia articles appears in the form of unequal semiotic relationships. Quite often, the meaning of Shia was published from the subjective perspective of a particular group. For this reason, this research examines the phenomenon of Shia trending articles from the cyber semiotic perspective. The research revealed that the subaltern bridle against the Shia in the media remains so strong. It requires self-awareness to provide equal opportunity for Shia speak up in the media in a balanced way. By such opportunity, the balanced view on the Shia can be obtained. It is hoped that this objective view could establish inclusivity in religious life.

A Wahhabi leader's controversial lecture on a grave pilgrimage on the island of Lombok has become the seed of religious conflict and has become a national issue. This paper explores how the pattern of da'wah (delivery of lectures), the response of the community, and its impact on the building of religious harmony. Through a content analysis approach and social response, the paper concludes that first, the da'wah pattern uses a textual approach to the arguments of the Qur'an and Hadith where the topic of discussion is still about ikhtilaf matters that have been around for quite a long time such as the law of tomb pilgrimage, tahlilan, and maulidan. Second, the response of the Lombok Muslim community to the Wahhabi lecture on the Law of religious tourism for pilgrimage pilgrimages was negative, which was marked by the emergence of demonstrations and reporting of the preacher to the police. This response is not only a response to lectures about tomb pilgrimages, but is a response to the da'wah pattern that has been used by the Wahhabi. Third, the lecture on the tomb pilgrimage which received a negative response has become a threat to the building of religious harmony on the island of Lombok. This fact occurs because the understanding of tomb pilgrimage that 'should not' clash with religious traditions which actually 'recommend'. The social conflict that immediately ignited when the lecture went viral became a clear indicator that the Wahhabi da'wah pattern had become a threat to religious disharmony on the island of Lombok. A dialogue of religious understanding is needed to stem the threat of disharmony in order to maintain a harmonious social life. It can be reflected from the three findings that the process of religious da'wah must take into account the historical background and understanding of the target community of da'wah. Issues of ikhtilaf in religious theology should not need to be present in the pulpit of da'wah which is public and open (online). It is hoped that the Wahhabis and Aswaja groups will respect each other and prevent statements that can trigger religious conflicts.