Radikalisme Agama Perspektif Al-Qur’An

Hidayat, Hamdan

doi:10.52166/madani.v13i1.2287

Cited by 4 publications

(5 citation statements)

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“…Certainly, he is not present in a society devoid of culture, belief, and local wisdom where Islam is located, so, like it or not, Islam must come into contact with or struggle with that culture. From the results of this contact or struggle, there may be four models of the relationship pattern between Islam and the local tradition: first, Islamization namely the purification of Islam by radically breaking with local traditions, thus giving birth to pure Islam (Hidayat, 2021;Peacock, 2017). Second, indigenization is the pattern of seeking Islam as something normative into a contextual one by accommodating local cultures without losing their identities (syncretic).…”

Section: Preserving Traditionsmentioning

confidence: 99%

The Strategies of Ajengans in Mediating Islam and Local Traditions in Rural West Bandung Regency

Rahman

Setia²,

Setiawan³

2023

jis

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Islam is not present in a society empty of culture but is here to find local traditions that develop and run amid a pluralistic society so that local traditions are maintained and packaged with Islamic values. Among the local traditions still growing in the community is "incense-burning", a routine Friday night ceremony and a part of the agricultural process in Lembur Sawah Hamlet, West Bandung Regency. Using interview and observation techniques, this qualitative research described local religious leaders (ajengan) as cultural intermediaries between Islam as a world religion and local beliefs.The figures Ajengans referred to in this article are the Kiais (Islamic scholars) of Pesantren (Islamic boarding school) who influenced society; they had merged into Nahdlatul Ulama, culturally and structurally. The results showed that the community understood local traditions as shari'a that must be followed. Therefore, they represented the "sunnah of their ancestors," even though they did not understand the symbolic meaning of the tradition. Here, the religious scholars of Islam played a role in straightening existing traditions combined with traditions with Islamic nuances, namely, incense-burning activities in tahlilan, Yasinan, khotmil Qur'an, shahriahan, and manakiban events. Also, the ajengans played a role as role models. Finally, the primary function of ajengans was to preserve existing traditions as part of a willing attitude toward local culture. Here, they modified deviant local traditions with Islamic nuances that did not violate the Islamic creed.

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Section: Preserving Traditionsmentioning

confidence: 99%

The Strategies of Ajengans in Mediating Islam and Local Traditions in Rural West Bandung Regency

Rahman

Setia²,

Setiawan³

2023

jis

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“…Radicals can also be defined as a group of people who want a change in something both in situation and condition by changing it to its roots or forcefully (Ro'uf, 2017). Radicalism can be interpreted as a textualist, fundamentalist, and revivalist movement by using violence in its practice (Hidayat, 2021).…”

Section: Definition Of Religious Radicalismmentioning

confidence: 99%

The Efforts to Strengthen the Understanding of Religious Anti-Radicalism Among Students in College

Aziz,

Tago

2023

INFSL3

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This paper aims to provide an explanation regarding the interpretation of religious radicalism, the dangers of religious radicalism in higher education, as well as the views of Muhammadiyah and Nahdlatul Ulama on religious radicalism. This research uses a literature review method with a descriptive qualitative approach. This paper shows the results that in the results of the pretest understanding of religious radicalism in undergraduate students of Agribusiness, Faculty of Agriculture, UMY still have an insufficient understanding or around 66.3%. After being given an explanation regarding the material for understanding radicalism, the posttest showed different results, namely rising to 94% of students understanding the meaning and dangers of radicalism in the higher education environment. This shows that undergraduate students of Agribusiness, Faculty of Agriculture, UMY have a complete understanding of religious radicalism. It is hoped that students will have shields so that they are not exposed to the virus of religious radicalism that attacks the university environment. Several steps in efforts to prevent radicalism in the tertiary environment include understanding religious moderation in lectures, holding religious discussions, and preventive and rehabilitative measures.

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“…Ketiga, riset yang menggunakan teori kontekstual Abdullah Saeed sebagai pendekatan dalam membaca suatu ayat (Muhammad, 2020), riset ini menganalisis ayat jizyah dengan menggunakan pendekatan kontekstual Abdullah Saeed. Keempat, riset yang mengulas radikalismefundamentaslisme (Abdillah, 2014;Hidayat, 2021;Safri, 2013). Adapun penelitian ini menganalisis isu radikalisme dari perspektif al-Qur'an.…”

Section: A Pendahuluanunclassified

Tafsir Kontekstual Surah Al-Maidah 49-50 Sebagai Anti Tesis Terhadap Ideologi Fundamentalis Di Indonesia: Pendekatan Kontekstual Abdullah Saeed

Fatmawati

2022

Poros Onim J. Sos. Keagamaan

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This study aims to analyze the meaning of Hukmullah (God's law) in the QS. Al-Maidah 49-50. This study is important considering the many efforts made by Islamic-Fundamentalist group to clash Pancasila’s law with God's law. This research answers two question: First, what is the meaning of God’s law and jahiliyyah’s law in the QS. Al-Maidah 49-50. And Second, how is the relevance of QS. Al-Maidah 49-50 with the current law in Indonesia. To answer this question, Abdullah Saeed's Contextual Tafsir is used. The result is that the Jahiliyyah law refers to discriminatory law based on lust and social status, while Allah's law refers to justice and egalitarianism. Thus, by using Abdullah Saeed's term, the verse has an instructional value, with universal message. It is not a specific command that obliges formal Islamic Law in the state system. In the current era, the existing law in Indonesia has been based on the principle of justice. This principle of justice is one of the points in the ideology agreed upon since the beginning of the founding of the Indonesian nation, namely Pancasila. The precepts is: Social Justice For All Indonesian People. This research is limited to the meaning of hukmullah in QS. Al-Maidah 49-50, so that this research can be developed further to find the meaning of hukmullah in other surah in the al-Qur’an.

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Radikalisme Agama Perspektif Al-Qur’An

Cited by 4 publications

References 0 publications

The Strategies of Ajengans in Mediating Islam and Local Traditions in Rural West Bandung Regency

The Strategies of Ajengans in Mediating Islam and Local Traditions in Rural West Bandung Regency

The Efforts to Strengthen the Understanding of Religious Anti-Radicalism Among Students in College

Tafsir Kontekstual Surah Al-Maidah 49-50 Sebagai Anti Tesis Terhadap Ideologi Fundamentalis Di Indonesia: Pendekatan Kontekstual Abdullah Saeed

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