29 research outputs found
Religious Syimbols and the Maintenance of Social harmony in Lombok, West Nusa Tenggara
Full text linkSymbols have been a crucial part of all religions in the world for they can represent religious values, ideas, and events. This study seeks to examine the meaning of religious symbols in Lombok, West Nusa Tenggara, and their role in maintaining socio-religious harmony in the region. Qualitative and interpretative in nature, data collection techniques in this study were carried out through interviews, observation, and documentation. Meanwhile, data analysis employed a grounded theory design. The results of this study indicate that the symbols of religious pluralism are visible on the Pura Meru (next to the Nurul Falah mosque), on the statues of various religious figures at the Pura Mayura, and on the Pura Lingsar, a home for an ancient building called Kemalik. These symbols have been recognized as common properties of Hindus and Muslims and as places to get blessings. There is also the Topat War festival which is a legacy of Muslim and Hindu traditions used as a medium to pour out any form of anger among religious adherents and then end with peace. Those symbols are believed to be able to foster togetherness and harmony in Lombok, West Nusa Tenggara. In general, these religious symbols have made Cakranegara and Lingsar peaceful areas free from religious conflicts to date
The Resolution of Religious Controversy in Multicultural Society in Indonesia
Full text linkAbstract: The study has attempted to explain several issues, namely, the causes of religious and ethnic conflicts that occurred in Indonesia, the history of the success of Islam in decreasing conflict by developing tasamuh and various social-religious approaches that can be used as an effort to resolve religious conflicts. This research was library research by interpreting several references for collecting information related to the background of the conflict in Indonesia. The findings showed that There are several pint which worth noting. Firstly, that religious conflict in Indonesia is triggered by social, economic and political problems. Secondly, the presence of religious texts that tends to produce radical meaning, such as the interpretation of jihad and infidels. Thirdly, the existence of religious teaching integration into the culture. This study offers three forms of conflict resolution: The first resolution is that create religion as a form of reconciliation as it was the practice of tasamuh at the time of the Prophet Muhammad. Secondly: develop the theology of religious pluralism. The last is that understand religious reality with a multi-method approach including the history of religion, anthropology, sociology, philosophy and psychology.
الملخص: تشرح هذه الدراسة عدة مواضيع هامة بما في ذلك الأسباب المختلفة للصراعات الدينية والعرقية التي حدثت في إندونيسيا. ثانيا: شرح تاريخ نجاح الإسلام في الحد من الصراع بتطوير التسامح الإسلامي. ﺛﺎﻟﺜﺎً: ﻣﺨﺘﻠﻒ اﻟﻨﻬﺞ اﻻﺟﺘﻤﺎﻋﻴﺔ - اﻟﺪﻳﻨﻴﺔ اﻟﺘﻲ ﻳﻤﻜﻦ اﺳﺘﺨﺪاﻣﻬﺎ ﻟﺤﻞ اﻟﻨﺰاﻋﺎت اﻟﺪﻳﻨﻴﺔ. تستخدم هذه الدراسة طريقتان وهما دراسة مكتبية وتاريخية فالأولى تستخدم في بيان شكل عدة الصراعات التي وقعت في إندونيسيا. ودراسة تاريخية تستخدم لتحليل معلومات حول خلفية النزاع في إندونيسيا. بعض النتائج التي توصلت إليها هذه الدراسة هي: أولا ، أن الصراع الديني في إندونيسيا ناجم عن مشاكل اجتماعية واقتصادية وسياسية. ثانياً: معنى النصوص الدينية التي تميل إلى أن تكون جذرية ، مثل معنى الجهاد ، ومعنى الكفار وما إلى ذلك. ثالثًا: إضفاء الطابع الرسمي على التعاليم الدينية في الثقافة. ومن أجل التغلب على أنواع الصراعات المختلفة ، يقدم هذا البحث ثلاثة أشكال لحل النزاعات ، وهي أولاً: جعل الدين شكلاً من أشكال السلام ، كما كان ممارسة تساموه في زمن النبي محمد. ثانيًا: تطوير علم اللاهوت للتعددية الدينية. ثالثًا: فهم الواقع الديني بمقاربة متعددة الاتجاهات بما في ذلك تاريخ الدين والأنثروبولوجيا وعلم الاجتماع والفلسفة وعلم النفس.
Abstrak: Kajian ini menjelaskan beberapa topik penting di antaranya, yaitu pertama berbagai macam penyebab konflik agama dan etnik yang pernah terjadi di Indonesia. Kedua, menjelaskan sejarah keberhasilan Islam dalam meredam konflik dengan mengembangkan tasamuh Islam. Ketiga, berbagai pendekatan-pendekatan sosial keagamaan yang dapat dijadikan sebagai upaya dalam menyelesaikan konflik agama. Penelitian ini menggunakan pendekatan kepustakaan berupa beberapa referensi tentang konflik yang pernah terjadi di Indonesia. Referensi tersebut digunakan untuk menggali informasi tentang latarbelakang terjadinya konflik di Indonesia. Beberapa temuan penelitian ini adalah: pertama, konflik agama di Indonesia disebabkan oleh masalah sosial, ekonomi dan politik. Kedua: Pemaknaan atas teks-teks agama yang cenderung radikal, seperti makna jihad, makna kafir dan sebagainya. Ketiga: formalisasi ajaran agama kedalam budaya. Maka untuk mengatasi berbagai macam konflik tersebut, penelitian ini menawarkan tiga bentuk penyelesaian konflik, yaitu pertama: menjadikan agama sebagai bina damai, sebagaimana praktek tasamuh pada masa Nabi Muhammad Saw. Kedua: Mengembangkan teologi pluralism agama. Ketiga: Memahami realitas keagamaan dengan pendekatan multimetodik diantaranya sejarah agama, antropologi, sosiologi, filsafat, psikologi
TUAN GURU ZAINUDIN ABDUL MAJID’S EPISTEMOLOGICAL VIEWS ON INTEGRATION OF ISLAMIC EDUCATION IN LOMBOK, WEST NUSA TENGGARA
Full text linkAbstractCurrently, Muslims have a lack of understanding of epistemology, which results in the weak mastery of Muslim thought towards science and technology. In medieval times, Islamic thinkers with integrated thoughts were born from the mastery of epistemology sourced from the Qur'an and Sunnah.This study aims to explain Tuan Guru Kiai Zainuddin Abdul Majid's thinking in science development, making him a pioneer in Islamic education and a national hero in Lombok, West Nusa Tenggara. These paper methods are a historical approach and literature with content analysis. This study's results show that Tuan Guru Zainuddin Abdul Majid integrated his thoughts. His ideas are written in Tuhfatul Anfenaniyah Syarah Nahdlatuzzainiyah and his verse ya man yarum. His paper that religion and science are like buildings standing firmly. If religion and science are kept separate, so Muslims will fall behind. So, Islam people must comprehend Shari'a, Nahu, Shoref (grammar), Fiqh (Islamic law), astronomy, language, math, geometry, algebra, chemistry, and geography integrated to advance in this time and the future. His ideas were based on the scientific and dialectical foundations of Bayani, Burhani, and Irfani's epistemology, which is the basis for developing Islamic education. His thought was successful in developing Islamic education institutions based on Islamic integration. AbstrakLemahnya penguasaan epistemology menyebabkan lemahnya pemikiran umat Islam dalam penguasaan ilmu pengetahuan dan teknologi dewasa ini. Penguasaan epistemology yang bersumber dari al-Qur’an dan Sunnah telah melahirkan pemikir Islam yang memiliki pemikiran integral pada abad pertengahan. Penelitian ini bertujuan untuk menjelaskan pemikiran Tuan Guru Kiai Zainuddin Abdul Majid dalam pengembangan ilmu pengetahuan, yang menjadikannya sebagai pelopor pendidikan Islam dan pahlawan nasional di Lombok, Nusa Tenggara Barat. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan historis dan literatur dengan analisis konten. Hasil penelitian ini menunjukkan bahwa Tuan Guru Zainuddin Abdul Majid telah mengintegrasikan pemikirannya. Ide-idenya ditulis dalam Tuhfatul Anfenaniyah Syarah Nahdlatuzzainiyah dan syairnya ya man yarum. Dalam karya tulisnya diyatakan bahwa agama dan sains ibarat bangunan yang berdiri kokoh. Jika agama dan sains dipisahkan, maka umat Islam akan tertinggal. Baginya, umat Islam harus memahami Syariat, Nahu, Shoref (tata bahasa), Fiqh (hukum Islam), astronomi, bahasa, matematika, geometri, aljabar, kimia, dan geografi yang terintegrasi untuk mencapai kemajuan di masa ini dan masa depan. Ide-idenya didasarkan pada fondasi ilmiah dan dialektis epistemologi Bayani, Burhani, dan Irfani, yang dijadikan sebagai dasar dalam mengembangkan pendidikan Islam. Pemikirannya telah menghasilkan lembaga pendidikan Islam berbasis integrasi Isla
Comparative Study of Kuttab Islamic Education System and Madrasah Ibtidayah Education System
No full textThis article shows the numerous benefits created in the 7th-13th century A.D. by a primary education institution named Kuttab. Kuttab is an educational institution that teaches the Qur'an to be read and memorized, history to be studied, and Arabic verses. This article utilizes an approach to literature research, gathering different references related to Kuttab. The empirical content process then evaluates the relation, and conclusions are drawn from the reference analysis. This paper concludes that with education in Madrasah Ibtidaiyah, Kuttab institutions have a similar curriculum. The excellence of Kuttab focuses more on memorizing the Qur'an so that in the golden age (7-12 years), Kuttab students will remember the entire material of the Qur'an, in addition to teachers who have excelled and skills. Unlike Ibtidaiyah madrasahs, which do not focus students on memorizing the Qur'an, and as teachers in Kuttab, teachers are also far from professionalism. In comparison to the current madrasah Ibtidaiyah curriculum, the learning materials in Kuttab are thin.Keywords : curriculum, kuttab, madrasah, teacher, student
The Debate about Argument and Spirit of Works of Al-Gazālī’s and Ibn Rushd’s as well as the Implication on Islamic Thoughts
Full text linkThe decline of Islamic science is seen as impacts of al-Gazālī’s criticism to philosophy and controversy surrounding the thought of al-Gazālī and Ibn Rushd. During the Golden Age in the medieval period, Muslim scholars and philosophers had been the world references for science and technology development. They lost this legacy because they embraced orthodoxy rather than rationality. Al-Gazālī had written a book called Tahāfut al-Falāsifah (The Collapse or Inconsistence of the Philosophers) which criticised Islamic philosophers especially Ibn Sīnā and Al-Fārābī. Later after the death of al-Gazālī, Ibn Rushd wrote book tahāfut al-tahāfut which commented on al-Gazālī’s book Tahāfut al-falāsifah. It was arguing over Muslims should advance in science and technology in this modern era as it was evident during the Golden Age Islamic Era (the 7th up to the 13th centuries) whereby Muslims were the world references in science and technology development. However, after the period Muslims abandoned rationality and have remained so up to the present. This situation caused Islamic thoughts to move from rationality to orthodoxy. Al-Gazālī has been considered as the cause of the decline in Islamic Thought as he critiqued Islamic philosophers especially Ibn Sīnā and al-Fārābī in his book Tahāfut al-Falāsifah. Later Ibn Rushd wrote book Tahāfut al-Tahāfut which commented on al-Gazālī’s book Tahāfut al-Falāsifah.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.80
Pola Pengembangan Ponpes NW Pasca Wafatnya TGH. M. Zainuddin Abdul Majid
No full textPenelitian ini bertujuan untuk menjawab isu pokok didalam pengelolaan konflik kelembagaan pendidikan Islam pada Pondok Pesantren Nahd}atul Wat}an mengenai: sumber otoritas dan otoritas dalam mengatur institusi bidang pendidikan Islam di Pesantren Nahd} atul Wat}an Lombok Timur NTB, dan penyebab konflik dalam lembaga tersebut. Untuk menjawab pertanyaan pokok tersebut adalah dengan menggunakan teori non-Marxist-structuralis sebagai alat analisa untuk menjawab permasalahan di atas. Diantara teori lainnya, dikemukakan oleh Ralf Dahrendorf, yang menyatakan bahwa masyarakat dipersatukan oleh suatu ketiadaan kebebasan. Posisi tertentu di dalam masyarakat untuk mendelegasikan kekuasaan dan otoritas ke posisi lainnya, perbedaan di dalam distribusi otoritas tersebut dapat menjadi faktor perbedaan dari sistematis konflik sosial. Berbagai posisi di dalam masyarakat mempunyai mutu dari perbedaan otoritas. Otoritas tersebut tidak terlepas pada individu itu sendiri namun didalam posisi riset ini menggunakan suatu pendekatan kualitatif, data diperoleh melalui wawancara mendalam (indepth-interview), pengamatan dan dokumentasi, kemudian menafsirkan, atau menterjemahkan kedalam bahasa peneliti. Data ini untuk menghasilkan dan menguraikan berbagai kondisi dan situasi yang tidak satupun terlepas dari obyek penelitian, dan menghubungkan sejumlah variabel, dan uraian lebih lanjut yang akan dihasilkan obyek riset, untuk memperoleh kesimpulan. Studi ini mengemukakan bahwa besar kecilnya kesuksesan suatu organisiation mengacu pada petunjuk dimasa lalu atau 12 tahun yang lalu telah dibangun 820 sekolah di Kelompok Pancor atau 900 sekolah di Kelompok Anjani di seluruh provinsi Nusa Tenggara Barat.
Abstrak: This research is to answer fundamental issues in conflict management institutions of Islamic education in Pondok Pesantren Nahd}atul Wat}an namely: first,. source of authority and authority in managing the praxis of Islamic educational institutions in boarding Nahdlatul Wathan East Lombok NTB causes of conflict and management of educational institutions that are in conflict Nahd}atul Wat}an. To answer the key question is, non-Marxist-structuralist theory as a tool of analysis used in answering the above problems. Theory, among others, presented by Ralf Dahrendorf, who stated that the society united by a lack of freedom imposed. Certain position in society to delegate power and authority to another position, the difference in the distribution of authority becomes the determining factor of social conflict sistemati. Various positions in the community have the quality of different authorities. Authority does not lie inside the individual but in the position of this research uses a qualitative approach, data obtained from in-depth interviews (indepthinterview), observation and documentation, then interpreted, or translated to language researchers. These data to generate and describe the various conditions and situations none of the research object, and connecting these variables, and further description will be generated about the object of research, then the conclusions will be obtained. Our study argues that the organisiation has somewhat succeeded in moving toward the latter direction so much so that in the past 12 years or so it has built 820 schools according to Pancor group or 900 schools according to Anjani group across the provinse of Nusa Tenggara Barat
Abu Abdullah Ibn Musa Al-Khawarizmi (Pelopor Matematika dalam Islam)
Full text linkUnder the Caliph al-Ma’mũn (reigned 813-833) Al-Khwārizmī became a member of the “House of Wisdom” (Dār Al-Hikma), a kind of academy of scientists set up at Baghdad, probably by Caliph Harũn Al-Rashīd, but owing its preeminence to the interest of Al-Ma’mũn, a great patron of learning and scientific investigation. It was for Al-Ma’ũn that Al-Khwārizmī composed his astronomical treatise, and his Algebra also is dedicated to that ruler. Using the old Roman numeral system made advanced math next to impossible. With a number system that goes from 0 to 9, Al-Khawarizmi is able to develop fields such as algebra, which he initially used to calculate Muslim inheritance laws. He builds more on the geometry of the Greeks, and develops the basic ideas many high school math students can recognize today. But his real issue remains with the number zero. It cannot be proven to exist using math. The old Indian texts insist zero divided by zero equals zero. But Al-Khawarizmi knows that any division by zero is impossible. Eventually he comes to the conclusion that the zero must simply be accepted without being proven. Furthermore, he reports to the Caliph Al-Ma'mun that belief in Allah is the same: it cannot be proven using science, but must be accepted on faith in the religion. Al-Khawarizmi was as much a philosopher as he was a mathematician. In addition to math, he writes a compendium on geography that lists the latitude and longitude of 2,400 cities around the world. He also writes books on the astrolabe, sundials, and even the Jewish calendar. For 700 years after his death, European mathematicians cite him in their works, referring to him as “Algorismi”. The modern word for a complex mathematical formula, algorithm, is derived from his name. His legacy lives on, even if the modern world that he helped build has all but forgotten of his contributions.
 
Representasi Sufistik Suku Sasak dalam Novel Sanggarguri Karya Lalu Agus Fathurrahman pada Era Digital
Full text linkThe Sasak people are known to have various noble values and norms that are still maintained today. One of these values is the sufistic concept which has become a guide for the ancestors of the Sasak tribe on the island of Lombok. The purpose of this study is to explore various things related to sufistic values possessed by the Sasak tribe and depicted in one of the novels written by the original Sasak author, Lalu Agus Fathurrahman. The excavation of sufistic values in the novel is carried out using interview techniques and literature studies. The result showed that the sufistic values of the Sasak tribe in Sanggarguri were realized through the symbolization of 10 types of flowers found on the island of Lombok. The flowers describe the level of characteristics and traits of the Sasak people so that they can be used as guidelines in living life from time to time.AbstrakMasyarakat suku Sasak dikenal memiliki berbagai nilai dan norma luhur yang masih dipertahankan hingga saat ini, salah satunya konsep sufistik sebagai pedoman bagi leluhur Suku Sasak di Pulau Lombok. Tujuan penelitian ini yaitu menggali berbagai hal terkait nilai sufistik yang dimiliki oleh Suku Sasak dan tergambar dalam salah satu novel yang ditulis oleh pengarang asli Sasak, Lalu Agus Fathurrahman. Penggalian nilai sufistik dalam novel tersebut dilakukan menggunakan teknik wawancara dan studi kepustakaan. Dalam kaitannya dengan hal tersebut, penelitian ini menghasilkan bahwa dalam novel Sanggarguri terwujud nilai-nilai sufistik suku Sasak melalui simbolisasi sepuluh jenis kembang yang terdapat di Pulau Lombok yang menggambarkan tingkat karakteristik dan sifat masyarakat Suku Sasak sehingga dapat dijadikan pedoman dalam menjalani kehidupan dari masa ke masa
KONTRA PERSEPSI TUAN GURU DAN TOKOH MAJELIS ADAT SASAK (MAS) LOMBOK TERHADAP PERNIKAHAN ADAT SASAK DAN IMPLIKASINYA BAGI MASYARAKAT SASAK
No full textDISKURSUS MODERASI BERAGAMA: PENERAPAN NILAI-NILAI MODERASI BERAGAMA PADA KURIKULUM MERDEKA DALAM MENGATASI ISU-ISU KEAGAMAAN
Full text linkThis study aims to explore the application of religious moderation values in the Merdeka Curriculum in addressing religious issues that are developing in Indonesia. These issues include radicalization, intolerance, and inter-religious conflict that have the potential to damage harmony and diversity. Amid these challenges, the Merdeka Curriculum provides a more flexible space for teaching and character building, which is expected to introduce and instill religious moderation values in students from an early age. The methodology used in this study is a qualitative approach with descriptive analysis. Data were collected through literature studies and interviews with educators and education observers who understand the implementation of the Merdeka Curriculum. This study also involved document analysis related to the application of religious moderation values in Religious Education and Citizenship subjects. The results of the study indicate that the application of religious moderation values in the Merdeka Curriculum can strengthen tolerance and inclusive attitudes among students. This curriculum provides an opportunity for educators to develop learning that is more open to diversity, by emphasizing the principles of mutual respect, appreciating differences, and avoiding fanaticism. However, there are still challenges in implementation, such as the lack of in-depth understanding of religious moderation in some areas and limited training for educators. This discussion focuses on the importance of strengthening religious moderation in education to create a harmonious society and reduce the potential for religious conflict. This research is expected to contribute to the formulation of more effective and inclusive education policies, as well as strengthening the values of Pancasila in everyday life
