38 research outputs found
Metamorfosis Gerakan Sosial Keagamaan: Antara Polemik, Desiminasi, Ortodoksi, dan Penerimaan terhadap Ideologi Lembaga Dakwah Islam Indonesia (LDII)
No full textAbstract: The Islamic Da'wah Institution of Indonesia (LDII) is connoted as the successor of Islamic Jamaah, thus it is labeled as heretical by certain parties. Even though there are many indications that lead to such perceptions. In fact, LDII is an organization formed by a New Era Government that is assigned to guard the deviation of Islamic teachings by Islamic Jamaah. This paper is intended to analize how far the metamorphosis (in the sense of releasing its past heretic, and its use of new paradigm) of LDII as religious social movement was influenced by Islamic Jamaah, that is between polemics, dissemination, orthodoxy, and the acceptance of its Ideology. Historical and cultural attachments of LDII to Islamic Jamaah lead to other religious groups to still insist on their decision of LDII doctrinal apostasy. The social movement depict that movement emerges and last from various forms and patterns. There are two patterns that influence State-oriented Islamic movement and society-oriented Islamic movement. It appears in two patterns: Everyday life-based and Inward-oriented contemplative movements. The dynamics and strategies of the LDII with government bureaucracies or other religious groups are relationships to position themselves as parallel groups as orthodox groups.
الملخص: إن هيئة الدعوة الإسلامية الإندونيسية (LDII) تفهم بأنها الهيئة التي تواصل فكرة "إسلام جماعة"، فتعتبر بأنها جماعة منحرفة في نظر بعض الناس. وإن كان هناك أمارات تشير إلى ذلك الافتراض. ولكن الحقيقة أن هيئة الدعوة الإسلامية الإندونيسية هي هيئة أسسها نظام الحكم "العهد الجديد" (ORDE BARU) والتي مهمتها هي إصلاح انحرافات "إسلام جماعة". وهذه المقالة تعالج مدى التغيرات (بمعنى: الانسلاخ من التقاليد القديمة التي تعتبر ضالة، ثم تسلك مسلك مفاهيم جديدة). والحركة الاجتماعية من هيئة الدعوة الإسلامية الإندونيسية (LDII) تؤثر فيها "إسلام جماعة"، ما بين جدال، ونشر، وأورثوذكسي، وقبول إيديولوجيتها. وتسبب العلاقة التاريخية والطبيعية بين هيئة الدعوة الإسلامية الإندونيسية (LDII) و"إسلام جماعة" أن الجماعات الدينية الأخرى مازالت تتمسك بقرار أن تعاليم هيئة الدعوة الإسلامية الإندونيسية (LDII) منحرفة وضالة. والحركة الاجتماعية تصور لنا بأن الحركة تظهر وتدوم على عدة صور وأنماط، وهناك نمطان مؤثران: الحركة الإسلامية ذات توجه الدولة، والحركة الإسلامية ذات توجه الأمة. وتظهران على نمطين: 1. على أساس الحياة اليومية، و2. الحركة الداخلية الوجهة والتأملية. وحركات واستراتيجية هيئة الدعوة الإسلامية الإندونيسية (LDII) نحو الحكومة والجماعات الدينية الأخرى تعتبر محاولة لإظهار كيانها كجماعة ذات مكانة متساوية مع الجماعات القديمة.
Abstrak: Lembaga Dakwah Islam Indonesia (LDII) dikonotasikan sebagai penerus dari perjuangan pemikiran Islam Jamaah, sehingga muncul labeling sesat oleh pihak-pihak tertentu. Meskipun banyak indikasi yang mengarahkan persepsi demikian, namun pada hakikatnya LDII merupakan suatu organisasi bentukan pemerintah Orde Baru yang ditugaskan untuk membenahi penyelewengan ajaran Islam yang dilakukan oleh kelompok Islam Jamaah. Tulisan ini berusaha untuk mengalisa sejauh mana metamorfosis (dalam arti; melepaskan dinamika masa lalu yang dianggap menyesatkan, dan kemudian memakai paradigma baru) gerakan sosial keagamaan LDII dipengaruhi oleh Islam Jamaah, antara polemik, desiminasi, ortodoksi, dan penerimaan terhadap Ideologi-nya. Keterikatan historis dan kultural LDII dengan Islam Jamaah menyebabkan kelompok keagamaan yang lain masih bersikukuh pada keputusan tentang kesesatan ajaran LDII. Gerakan sosial memberikan gambaran bahwa gerakan itu muncul dan langgeng dari berbagai macam bentuk dan pola-pola. Dalam hal ini terdapat 2 pola yang mempengaruhi: State-oriented Islamic movement dan society-oriented Islamic movement, ini muncul dalam dua pola. (1) Everyday life-based. (2) Inward-oriented contemplative movements. Dinamika dan strategi LDII dengan birokrasi pemerintahan ataupun kelompok keagamaan lainnya merupakan jalinan hubungan untuk memposisikan diri sebagai kelompok yang sejajar sebagai kelompok ortodoks
PERTUNJUKAN TOPENG DALAM UPACARA NGUNJUNG BUYUT KI LIMAS
No full textABSTRAKTulisan ini membahas pertunjukan Topeng dalam Upacara Ngunjung Buyut Ki Limas Di Desa Slangit, Kecamatan Klangenan, Kabupaten Cirebon. Masalahnya dirumuskan sebagai berikut; apa makna upacara Ngunjung Buyut bagi orang Slangit sehingga dilakukan secara rutin setiap tahun. Untuk menjawab permasalahan tersebut, penulis melakukan pendekatan multidisiplin dengan menggunakan metode deskriptif analisis dengan langkah-langkah melakukan observasi lapangan yang menitikberatkan pada pengamatan, wawancara, dan perekaman kejadian. Wawancara dilakukan dengan pelaku, tokoh yang terlibat lang-sung, dan seniman yang terlibat didalamnya. Teknik wawancara yang mendalam dengan cara memilih informan kunci guna mendapatkan validasi data yang menghasilkan deskripsi yang utuh dan menyeluruh. Hasil penelitian terungkap, bahwa pertunjukan Topeng dalam Upacara Ngunjung Buyut Ki Limas di Desa Slangit, Kecamatan Klangenan, Kabupaten Cirebon secara holistik.Kata Kunci: Upacara Ngunjung Buyut Ki Limas, Pertunjukan, Topeng, Makna. ABSTRACTThe Mask Performance in Ritual of Ngunjung Buyut Ki Limas, June 2020. This paper discusses the Mask performances in ritual of Ngunjung Buyut Ki Limas in Slangit Village, Klangenan District, Cirebon Regency. The problem is formulated as follows; what is the meaning of Ngunjung Buyut ritual for the people of Slangit so that it is routinely carried out every year. To answer the problem, the author takes a multidisciplinary approach using descriptive analysis method through field study that focus on observations, interviews, and recording the event. The interviews have been conducted with the actors, directly involved figures and artists. In-depth interview technique has been done by selecting key informants to obtain data validation that results in a complete and comprehensive description. The results of the study revealed that the Mask performance in ritual of Ngunjung Buyut Ki Limas in Slangit Village, Klangenan District, Cirebon Regency holistically.Keywords: Ritual Of Ngunjung Buyut Ki Limas, Performances, Mask, Meaning.
PERANCANGAN SISTEM INFORMASI AKUNTANSI PEMBELIAN KREDIT DENGAN MENGGUNAKAN SOFTWARE VISUAL BASIC 6.0 PADA PT. LIMAS CITRA LESTARI
No full textPT. Limas Citra Lestari represent a trading company, which runs the pharmaceutical industry and health service. The medicines, which are purchased by PT. Limas Citra Lestari from providers, are selled to consumers to fulfil the health demand. However in further progress there is still the lack of datas recording, which is still noted manually on papers.
In this work the author applies descriptive research as research design, the data categories are primary and secondary data. In research the applied system development methodology is oriented in output, process and method which is also oriented to data output and “Waterfall” system development method, meanwhile the author uses rearch technics : field research and literate study.
According to the reporting of this work the author concludes that the credit puchasing system, which is applied in PT. Limas Citra Lestari, is still manually written on papers, therefor in the process mistakes occures often and it goes unefficiently, then author is interested to accomplish report for this work about Planning of Accounting Information System for Credit Purchasing with Application of Visual Basic 6.0 At PT. Limas Citra Lestari
Power-Based Economic Politics in Persatuan Islam (Persis) in Sapeken, Sumenep-Madura
No full textThis research describes the phenomenon of contestation between the religious sects of Nahdlatul Ulama (NU), Muhammadiyah and Islamic Unity/ Persatuan Islam (Persis) in Sapeken, Sumenep-Madura and economy strategy played by Persis as the majority in the midst of NU's domination. This research is unique because of several reasons, 1) Sumenep-Madura is the basis of NU and Muhammadiyah, 2) Persis is able to shift those two religious organizations. In several studies, the Madurese community is more highlighted with nuances of nahdliyin, but the depiction of conditions in Sapeken is different and inversely proportional. Therefore the current researcher offers a synthesis by raising the idea that Persis's power lies in the politic-economy strategy. In order to be more systematic, this research used qualitative with a descriptive analysis approach. The data taken was only primary sources by involving directly to the field through interview techniques and non-participatory observation. The data were later analyzed. A number of essential results were found, first, the strategy used to shift the traditionalist religious sects was perusing the parts of the people-base economy unempowered by NU and Muhammadiyah. Second, the religious-based politic-economy played by Persis controled the micro-macro economic development. Third, the structures controlled as a form of religious-political economy were economic and educational aspects. Penelitian ini mendeskripsikan fenomena kontestasi aliran keagamaan Nahdlatul Ulama (NU), Muhammadiyah dan Persatuan Islam (Persis) di Sapeken, Sumenep-Madura dan strategi ekonomi yang dimainkan oleh Persis sebagai mayoritas di tengah dominasi NU. Penelitian ini unik karena beberapa alasan, 1) Sumenep-Madura adalah basis NU dan Muhammadiyah, 2) Persis mampu menggeser kedua organisasi keagamaan tersebut. Dalam beberapa penelitian, masyarakat Madura lebih ditonjolkan dengan nuansa nahdliyin, namun penggambaran kondisi di Sapeken berbeda bahkan berbanding terbalik. Untuk itu peneliti saat ini menawarkan sintesa dengan mengangkat gagasan bahwa kekuatan Persis terletak pada strategi ekonomi politik yang dimainkan. Agar lebih sistematis, penelitian ini menggunakan kualitatif dengan pendekatan analisis deskriptif. Data yang diambil hanya sumber primer dengan terjun langsung ke lapangan melalui teknik wawancara dan observasi non partisipatif. Setelah itu, langkah-langkah menganalisis data, ditemukan beberapa hasil penting, yaitu pertama strategi yang digunakan untuk menggeser aliran keagamaan tradisionalis dengan menyisir bagian-bagian ekonomi kerakyatan yang belum tersentuh oleh NU dan Muhammadiyah. Kedua, politik ekonomi berbasis agama yang dimainkan Persis mengontrol sisi pembangunan mikro-makro ekonomi. Ketiga, struktur yang dikuasai sebagai bentuk ekonomi politik keagamaan adalah aspek ekonomi dan aspek pendidikan
Trans-Religious Genealogy: Jombang Community Resilience in Maintaining Tolerance in the Modern Era
No full textIntolerance is still a socio-religious problem that leads to ongoing conflict. Intolerance gives birth to individualist attitudes, fanaticism, and communal legitimacy. In pluralist and multiculturalist countries, tolerance has not found strong, solid roots, especially withstanding changing times. Tolerance is often temporary, easily ignited by stigma and internal motives. However, in Jombang Regency, as a miniature showcase for a portrait of tolerant religious attitudes, it can survive convincingly amid modernity. Adherents of Islam, Catholics, Protestants, and Hindus can be tolerant under any conditions. Therefore, this research seeks to explore the ideological conception of religious diversity in Jombang as a manifestation of the ideal depiction of tolerance. This article is based on qualitative research with a phenomenological approach. Durkheim's social system theory is used as an analytical tool. Primary data was obtained from three religious adherents from religious and community figures. The research results revealed three things: 1) The genealogy of the religious tolerance values of Jombang society between Islam, Christianity, and Hinduism converges on the values of tasamuh, blessings, and the cult of God. 2) the resilience of tolerance amid modernity is created by a robust social structure, namely the genealogy of religious values, forming traditions, and the externalization of religious behavior. 3) religious transvalues create a tolerant categorization of religion, namely the connectivity of religious genealogy, internalization of religious traditions, and externalization of religious attitudes
Harmony of Relations between Religious People and Conflict Resolution in Kediri
No full textConflicts between religions and religious sects in several parts of Indonesia are still an actual issue and a resolution formulation is still being sought. This paper seeks to reveal the social reality of religious harmony and inter-religious diversity in Kediri, East Java, Indonesia. This research is based on field data by releasing all the opinions of researchers in revealing facts and reality, the researchers propose a pattern of assumptions according to the developed hypothesis. Informants come from several people who have different religious backgrounds. This paper concludes: First, the model of religious harmony and, the same religion in Kediri City is intertwined by compromising character, culture, the authority like scientific profession. Interaction of religious communities is built through the theological-social concept, namely upholding religious principles. Second, socio-religious analysis confirmed that the phenomenon of religious harmony in the city of Kediri. The informants view that religion is right as a social controller that is dynamic and tolerant. Religion is outside the social layer as a fundamental value, that is, as the principle that God wants peace and humans are the same. The socio-religious sub-system is built by authority holders such as religious leaders, intellectuals, prophets, scholars, and the government
The Hidden Resolution Approach by Madurese Ulama as A Community-Based Model of Religious Conflict Prevention and Resolution
No full textAbstract: This study aims to describe the role of the Madurese Ulama in preventing and resolving religious conflicts. The depiction of the part of the Madurese ulema in organizing the socio-religious system can be used as an example of religious conflict resolution at local and even global levels. This research is qualitative with a descriptive analysis approach, an approach that explores socio-religious phenomena. The data were obtained directly from Ulama (clerics), congregations or members of religious sects, and leaders of religious organizations using interview and documentation methods. This research found several essential things. First, a form of religious conflict in the Madura region in the form of an internal conflict of followers of Islam which has three conditions; 1) socio-economic based religious conflict, 2) community-based religious sect conflict, and 3) sectarian religious conflict based on institutional authority. The conflict resolution model that the scholars are fighting is 1) the hidden resolution), 2) the hidden reconciliation model, 3) the hidden filtered. This finding has implications for three things: 1) We can suppress the construction of conflict resolution, the roots of sensitivity to religious conflicts through secure means; 2) causality between religion, economy, and society gives rise to the ideal construct of conflict resolution; 3) religious authorities are more effective in acting as closed mediators in conflict reconciliation.الملخص: تهد٠هذه الدراسة إلى وص٠دور علماء المادوريين Ùضلا ÙÙŠ منع النزاعات مع الÙروق الدينية ÙˆØلها. يمكن استخدام دور علماء المادوريين ÙÙŠ إدارة النظام الاجتماعي والديني كمثال على ØÙ„ النزاعات الدينية Ù…Øليا وعالميا. هذا البØØ« نوعي بمنهج التØليل الوصÙÙŠ ØŒ وهو منهج يستكش٠الظواهر الاجتماعية لدرجة تشبع العلماء والتجمعات الدينية ورؤساء المنظمات الدينية من خلال تقنيات المقابلة والتوثيق. وتوصل البØØ« إلى عدة أمور مهمة ØŒ أبرزها الشكل الأول للصراع الديني ÙÙŠ منطقة مادورا على شكل صراع داخلي بين أتباع الإسلام له ثلاثة أشكال Ø› 1) صراع الطوائ٠الدينية على أساس اقتصاديات اجتماعية ØŒ 2) صراع الطوائ٠الدينية على أساس المجتمع ØŒ 3) صراع الطوائ٠الدينية على أساس السلطة المؤسسية. أما نماذج ØÙ„ النزاع التي يلعبها العلماء هي: 1) نموذج مقنع مغلق (قرار مخÙÙŠ) ØŒ 2) نموذج مصالØØ© مغلقة (تسوية Ø®Ùية) ØŒ 3) تصÙية مغلقة (تصÙية مخÙية). هذه النتيجة لها آثار على ثلاثة أشياء: 1) بناء ØÙ„ النزاع ØŒ يمكن قمع جذور الØساسية للنزاعات الدينية من خلال وسائل مغلقة. 2) تؤدي العلاقة السببية بين الدين والاقتصاد والمجتمع إلى تكوين البنية المثالية Ù„ØÙ„ النزاع Ø› 3) السلطات الدينية أكثر Ùاعلية ÙÙŠ العمل كوسطاء مغلقين ÙÙŠ تسوية النزاعات.Abstrak: Penelitian ini bertujuan untuk menggambarkan secara detail tentang peran ulama Madura dalam mencegah dan menyelesaikan konflik bernuansa agama. Penggambaran peran ulama Madura menata tatanan sistem sosial keagamaan dapat dijadikan contoh resolusi konflik agama baik di tingkat lokal bahkan global. Penelitian ini bersifat kualitatif dengan pendekatan deskriptif analisis, suatu pendekatan yang menggali fenomena sosial sampai jenuh dari para ulama, jemaah aliran keagamaan dan ketua organisasi keagamaan melalui teknik wawancara dan dokumentasi. Dari penelitian tersebut ditemukan beberapa hal penting, yaitu pertama bentuk konflik keagamaan di wilayah Madura berupa konflik internal penganut agama Islam yang memiliki tiga bentuk; 1) konflik aliran keagamaan berbasis pada sosio-ekonomi, 2) konflik aliran keagamaan berbasis komunitas masyarakat, dan 3) konflik aliran keagamaan bebasis pada otoritas kelembagaaan. Model resolusi konflik yang diperankan ulama adalah: 1) model persuasif tertutup (hidden resolution), 2) model rekonsiliasi tertutup (hidden reconciliation), 3) filterasi tertutup (hidden filtered). Temuan ini berimplikasi pada tiga hal: 1) konstruk resolusi konflik, akar sensitifitas konflik keagamaan dapat diredam melalui cara-cara tertutup; 2) kausalitas antara agama, ekonomi dan sosial memunculkan konstruk ideal resolusi konflik; 3) otoritas agama lebih efektif berperan sebagai mediator tertutup dalam rekonsialisi konflik
Nilai Spiritualitas Sayyed Hossein Nasr dalam Manajemen Pendidikan Islam
No full textStarting from the spiritual crisis that befell humans in modern era, the development of Western technology that is not balanced with the value of esoterios makes them crashing. Science that has been worshiped precisely the problem for humans by flowing the flow of globalization and information so powerful even according to Hosen Nasr, science eventually become rulers and dominate nature. The advancement of science and technology, the dominance of rationalism, empiricism and positivism, turns people into a modern life in which secularism becomes the mentality of the times and therefore spiritualism becomes a theme for modern life. Spiritual Based Education is based on the belief that education activity is worship to Allah SWT. Man was created as a holy servant of God and given the mandate to preserve the holiness. In general, spiritual-based education focuses its attention on spirituality as a prime potential for mobilizing every act of education and instruction, in this sense understood as a normative source of inspiration in educational and teaching activities, as well as spirituality as an educational goal. With the application of the concept of spiritualization of education. The integrity between faith and science, reason and religion, heart and mind is one of the models that education can effectively build a whole person. Spiritual leadership is a leadership model that puts forward spiritual values or spirituality to influence, inspire, enlighten and empower those who are led.Nilai Spiritualitas Sayyed Hossein Nasr dalam Manajemen Pendidikan Isla
Ideologi Agama dalam Praktik Dominasi antara LDII Versus Non-LDII di Jombang
No full textThis article reviews the religious ideology in the practice of domination of LDII over non-LDII communities in Gading Mangu Perak Jombang East Java. Using a phenomenological approach, this article concludes that as an ideology, religion functions to legitimize an action. Belief in religion as an ideology is very susceptible to the interests of domination. LDII Gading Mangu let the society to exchange knowledge through both pengajian (religious preaching) at the GAMA Islamic Boarding School and attending formal schools at Budi Utomo Foundation owned by LDII. It has been an evident that although there are two large educational institutions under the auspices of the Nahdlatul Ulama in the same area, the Budi Utomo Foundation has superior quality and quantity. It, therefore, attracts the common people or non-LDII members to send their children to Budi Utomo School. Within the economic field, LDII Gading Mangu set up its dominance by establishing a Joint Business (UB) which vends various goods and services, not only for its members but also for the non-LDII people.
Keywords: Ideology; domination; LDII
PERSOALAN KEHIDUPAN KONTEMPORER: MENGGAGAS KAJIAN SACHEDINA TENTANG THEOLOGI PLURALISME
No full textAccording to Abdulaziz Sachedina, the main argument of religious pluralism in the Qur’an based on the relationship between private belief (personal) and public projection of Islam in society. By regarding to private faith, the Qur’an being noninterventionist (for example, all forms of human authority should not be disturb the inner beliefs of individuals). While the public projection of faith, the Qur’an attitude based on the principle of coexistence. There is the willingness of the dominant race provide the freedom for people of other faiths with their own rules. Rules could shape how to run their affairs and to live side by side with the Muslims. Thus, based on the principle that the people of Indonesia are Muslim majority, it should be a mirror of a societie’s recognizion, respects and execution of religious pluralism. Abdul Aziz Sachedina called for Muslims to rediscover the moral concerns of public Islam in peace. The call for peace seemed to indicate that the existence of increasingly weakened in the religious sense of the Muslims and hence need to be reaffi rmed. Sachedina also like to emphasize that the position of peace in Islam is parallel with a variety of other doctrines, such as: prayer, fasting, pilgrimage and so on. Sachedina also tried to show the argument that the common view among religious groups is only one religion and traditions of other false and worthless. “Antipluralist†argument comes amid the reality of human religious differences.
Keywords: Theology, Pluralism, Abdulaziz Sachedin
