Islamic Moderation as A Resolution of Different Conflicts of Religion

Yanti, Betria Zarpina; Witro, Doli

doi:10.36052/andragogi.v8i1.127

Cited by 17 publications

(14 citation statements)

References 14 publications

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“…Melalui peran media sosial diharapkan dapat menyeimbangkan berita dan informasi negatif yang tersebar melalui media sosial, khususnya instagram. Sebagaimana diketahui bahwa pengguna instagram semakin tinggi seiring perkembangan teknologi (Arenggoasih & Wijayanti, 2020;Yanti & Witro, 2020).…”

Section: Pendahuluanunclassified

Internalisasi Nilai-Nilai Moderasi Beragama Di Instagram

Yusnawati¹,

Wira²,

Afriwardi³

2021

Tatar Pasundan: J.Diklat Keagamaan

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The latest highlight of religious moderation is the rise of contemporary issues of religious tolerance on social media. On that basis, this study aims to study religious studies on Instagram as one of the accountable social media platforms among the younger generation. Qualitative research design is used by literature study method. Data collection includes written documentation of Instagram content, comments. Content analysis techniques are used in primary sources related to the topic. This study confirms that Instagram has a positive impact in the process of internalizing religious moderation values among the younger generation. It is demonstrated through enthusiasm and response to the content material published by various da'wah media accounts. This study recommends subsequent research to identify the effectiveness of da'wah accounts that provide education in religious moderation. Keywords: Young generation; Instagram; Religious Moderation

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Section: Pendahuluanunclassified

Internalisasi Nilai-Nilai Moderasi Beragama Di Instagram

Yusnawati¹,

Wira²,

Afriwardi³

2021

Tatar Pasundan: J.Diklat Keagamaan

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“…Hubungan yang tidak akur ini, disebabkan oleh perbedaan pandangan founding fathers tentang bentuk negara Indonesia yang dicita-citakan sehingga melahirkan ketidaksepakatan mengenai negara ini apakah bercorak Islam atau nasionalis. Meskipun di sisi lain Indonesia ini merupakan negara yang mayoritas penduduk-nya pemeluk agama Islam (Sidqi and Witro, 2020;Yanti and Witro, 2020;Yulisa et al 2020). Ishak (2014) menjelaskan Islam tidak menjelaskan secara sharih (jelas) mengenai negara Islam, namun demikian operasional nilai-nilai Islam harus dilakukan dalam suatu negara.…”

Section: Relasi Agama Dan Negaraunclassified

Islamic Boarding School People In Politics (Case Study of Miftahul Huda Islamic Boarding School Manonjaya Tasikmalaya)

Nurjaman

Yusuf²,

Witro

2021

inov.

Self Cite

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The debate about the involvement of Islamic boarding schools in the world of politics is in a tug of war, contradicting each other in the sense of experiencing pros and cons. Miftahul Huda Manonjaya Islamic Boarding School is one of the boarding schools in Tasikmalaya Regency, the founder of the Miftahul Huda Islamic Boarding School is late. K.H. Choer Affandi. There were 20 mandates that he left, one of which forbade him to enter the world of politics, but in the next reality, there were sons and grandsons of K.H. Choer Affandi who entered the world of politics. This article discusses Miftahul Huda Islamic Boarding School students who have entered politics, which seems to contradict one of Uwa Choer Affandi's mandates. This article aims to highlight the goals of Miftahul Huda Islamic boarding school students to enter the world of politics. This article uses qualitative research that is literature. The approach used is the theory of the relationship between religion and the state. The analytical technique used is the analysis technique popularized by Miles and Huberman, namely data reduction, data presentation, and drawing conclusions. The results show that the Miftahul Huda Islamic Boarding School has succeeded in producing scholars as well as politicians whose main goals and motivations are Islamic da'wah, understanding the ahli sunnah wal jamaah, amar ma'ruf nahi munkar, and entering politics in the case of Miftahul Huda (as KH Asep Maoshul and Uu Ruzhanul Ulum) is a mandate from the Kyai Council and in order to carry out the mandate of the late. The main thing for Uwa Choer Affandi is to maintain the aqidah of the ahli sunnah wal jamaah and in the context of izatul Islam wal muslimun (the glory of Islam and the Muslims).

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“…Moreover, the terminology wasathiyyah is an identity and wasathiyyah is the primary character of Islam. (Yanti & Witro, 2020) In principle, ethics in Islam is based on the principles of moderation, justice, and rationality and adhere to the values of tawassuth (middle), tawazun (balanced), i'tidal (upright), and tasamuh (tolerance). The messages of religious moderation education of principles such as flexibility and openness to reform, the principle of taysîr (easiness) in the implementation of Islamic teachings, and the principle of tolerance.…”

Section: ‫احملكمة‬ ‫العادة‬mentioning

confidence: 99%

Religious Moderation as A Solution of Interfaith Marriages in Multicultural Society

Ramadhan

Qolyubi

2021

JASSP

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Multicultural implies the differences. If it is managed properly, the multicultural can generate the positive strength for national development. Conversely, if not managed properly, pluralism and multiculturalism can be destructive factors and lead to catastrophic disasters. Based on the plurality, in the field of marriage law, there is an element of pluralism or multicularism with the occurrence of interfaith marriages. This marriage occurred khilfaiyah (differences) of opinion among the scholars. There are some of them who allow interfaith marriages with the limitation that they only allow to marry women who are ahl al-Kitab, while other scholars strictly prohibit interfaith marriages. This research was a library research using descriptive analysis method. In this case the author sought to describe and analyze religious moderation as a solution to interfaith marriage in a multicultural society. The result of this research is that marriage between Muslim men and women of scripture is allowed if in their actions there is a benefit and does not cause damage or harm in accordance with the principle of "jalbu al-mashalih wa daf'u al-mafashid" (taking the goodness and rejecting the destructive). Meanwhile, the marriage of polytheistic Muslim men and women, that is the women from other religions other than the divine religion, is strictly prohibited. In principle, its application must be based on the values of moderation, fairness and rationality at the value of tawassuth (middle), tawazun (balanced), i'tidal (upright), and tasamuh (tolerance).

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Islamic Moderation as A Resolution of Different Conflicts of Religion

Cited by 17 publications

References 14 publications

Internalisasi Nilai-Nilai Moderasi Beragama Di Instagram

Internalisasi Nilai-Nilai Moderasi Beragama Di Instagram

Islamic Boarding School People In Politics (Case Study of Miftahul Huda Islamic Boarding School Manonjaya Tasikmalaya)

Religious Moderation as A Solution of Interfaith Marriages in Multicultural Society

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