58 research outputs found
The Workshop Morality: The Islamic Creativity of Pesantren Daarut Tauhid in Bandung, Java
Full text linkThis volume is a remarkable study of a most unusual pesantren. Officially known as Pesantren Daarut Tauhid, this pesantren was located in Bandung and flourished at the beginning of a period of Islamic resurgence in Indonesia. More commonly referred to as the Bengkel Akhlaq, this ‘Workshop for Morality’ exerted a special appeal to groups of young urban Muslims, particularly students. Its founder was H. K. Abdullah Gymnastiar, popularly known as Aa Gym, who later went on to become one of Indonesia’s most important Muslim preachers and television celebrities. The Workshop for Morality is a superb work of both historical and ethnographic relevance that reflects the capacity of its author, Dindin Solahudin, to capture a critical moment in the development of Islam in contemporary Indonesian society
The Workshop Morality: The Islamic Creativity of Pesantren Daarut Tauhid in Bandung, Java
Full text linkThis volume is a remarkable study of a most unusual pesantren. Officially known as Pesantren Daarut Tauhid, this pesantren was located in Bandung and flourished at the beginning of a period of Islamic resurgence in Indonesia. More commonly referred to as the Bengkel Akhlaq, this ‘Workshop for Morality’ exerted a special appeal to groups of young urban Muslims, particularly students. Its founder was H. K. Abdullah Gymnastiar, popularly known as Aa Gym, who later went on to become one of Indonesia’s most important Muslim preachers and television celebrities. The Workshop for Morality is a superb work of both historical and ethnographic relevance that reflects the capacity of its author, Dindin Solahudin, to capture a critical moment in the development of Islam in contemporary Indonesian society
Kajian dakwah multiperspektif teori, metodologi, problem dan aplikasi
Full text linkUpaya mengkonstruksi fenomena dakwah menjadi sebuah disiplin ilmu sudah sukses dilakukan oleh para pakar dakwah sekitar abad ke-20. Hal ini ditandai dengan keberhasilannya dalam menyusun konstruk dan struktur bangunan ilmu dakwah. Pada periode selanjutnya area kajian dakwah terus meluas meliputi berbagai sudut dunia dakwah, yang merentang mulai dari wilayah sumber-sumber normatif hingga daratan empirik beragam praktik dakwah Pendekatan kajian dakwah juga seiring berkembang dengan polarisasi wajah dan area serta keragamaan objek kajian dakwah
Moderate Da\u27wah and National Resilience: A Case Study at the Bandung Regency Religious Harmony Forum (FKUB)
Full text linkThis study tries to offer constructive preaching to build national resilience by highlighting Islamic moderation (wasaá¹iyyatul Islam) through a series of moderate da’wah. This research was conducted through a qualitative approach using the case study method on a series of activities carried out by the Bandung Regency Religious Harmony Forum (FKUB) to build a spirit of tolerance, moderation and national harmony. Research data were collected through observation techniques, interviews, documentation, and literature study. The results of the study concluded that wasaá¹iyyatul IslÄm is an authentic character of Islamic law that reflects i\u27tidÄl (perpendicularity) and istiqÄmah (consistency) in aá¹£-á¹£irÄth al-mustaqÄ«m (straight path). Islam is moderate as long as it is understood in the corridor of truth. Islam, with its wasaá¹iyyah nature, should also be preached mildly. MuqÄbalah moderation is not radicalism but extremity. Radical da\u27wah is not a problem as long as istiqÄmah is in the corridor of moderation. Preaching radically moderate Islam is certainly not justified. Extreme da\u27wah undermines Islamic moderation and contradicts Islamic law itself. Islamic moderation necessitates its adherents to practice Islamic law moderately. Moderate da\u27wah socializes Islam to be practised by its followers mildly. Religious moderation is an essential social capital for national resilience. FKUB Bandung Regency has a strategic role in building spiritual awareness in an emancipatory manner, empowering religious communities in a participatory way, building collective and collaborative partnerships, and formulating transformative diversity dialogues. Thus, the existence of FKUB in Bandung Regency can be seen as a social entity that impacts building a spirit of moderate da\u27wah to realize a religious ecosystem that strengthens national resilience
The Workshop Morality: The Islamic Creativity of Pesantren Daarut Tauhid in Bandung, Java
No full textWorkshop for morality : the Islamic creativity of Pesantren Daarut Tauhid in Bandung, Java
Full text linkThis ethnographic study attempts to portray Pesantren Daarut Tauhid in Bandung,
Java, in terms of its emergence, its nature and structure, and the role it plays in the
reinforcement of Islamic morality in a Muslim community. The initial stages and the
foundation of the pesantren are first discussed in order to understand a number of
events which were crucial to the emergence of the pesantren. The thesis then examines
the nature of the leader and his followers and the structure of interrelationships
between them. Next, the practice of Islam at the pesantren is discussed in order to
consider its creativity in expressing Islam. Finally, the thesis discusses the ways by
which the pesantren reinforces religious morality.
The study shows that the establishment of the pesantren was related in some
ways to the general phenomenon of Islamic resurgence. However, it does not follow
the common notion that Islamic resurgence involves the internal reformation of Islamic
practices in response· to the local influences of religious practices. It is, instead, more a
response to the social problems and ills that are a reflection of the erosion of religious
life. Unlike the reformist Muhammadiyah and PERSIS, Daarut Tauhid attempts less to
purge Islamic teachings and practices of non-Islamic influences than to call Muslims to
a disciplined practice of Islam, regardless of which lines of Islam they follow. In the
light of this, Daarut Tauhid focuses its attention on the earnest application of Islamic
morality. By choosing this aspect, the pesantren is less likely to be trapped in the
endless religious dispute between modernist and traditionalist because the two groups
have no disagreement in this respect.
The study also shows that Pesantren Daarut Tauhid, unlike other pesantren,
plays a deliberate, direct role in the reinforcement of Islamic morality. First, it is known
as the pesantren Bengkel Akhlaq (Workshop for Morality), an institution where
Muslims can rehabilitate their immoral behaviour. Secondly, daily life is redeveloped to
foster Islamic morality in order to refine Muslims' morality. In this sphere, the relationship between the leader and the follower is both collective and personal.
Thirdly, akhlaq (Islamic morality) is always the central theme of all public talks and
written publications. Fourthly, spiritual workshops are regularly conducted in order to
provide a forum where Muslims can rehabilitate their morality. Here, the tradition of
spiritual weeping is effectively used to generate religious consciousness and, in tum, to
propagate virtue.
Pesantren Daarut Tauhid has made a considerable contribution to the pesantren
tradition in Java. Geographically, it extends the influence of the pesantren tradition in
an urban area whereas most pesantren are concentrated in rural areas. Functionally, it
enriches the pesantren tradition as a centre for quick and effective moral rehabilitation.
While pesantren conventionally focus on learning advanced Islamic knowledge, Daarut
Tauhid turns to the more practical knowledge of conduct. The existence of Pesantren
Daarut Tauhid, with these two distinctive features, can be seen as complementary to
the existing pesantren tradition at large, in that it does not belittle rural and
conventional traditions of pesantren, but it empowers them by widening their influence
to the urban area and enriching their styles
Reconstructing Da’wah of Salafi in Shaikh Muhammad Al-Ghazali Works
Full text linkSalafism has developed into different interpretations and understandings. Every da’wah movement claims to follow Salafi way of its own interpretation. This study aims at portraying one of Salafi understandings and its Salafi da’wah. This research used literature review to reconstruct the model of first emerging da’wah according to Shaikh Muhammad Al-Ghazali, a 20th century da’wah thinker and practicioner. It used his works that are supposed to bear objective, original views, and understanding on Salafism and Salafi da’wah. The study shows that since the time of the prophet the core characteristics of Salafi da’wah are criticism, constructivism, and moderation.   Salafisme telah berkembang menjadi beragam interpretasi dan pemahaman. Setiap gerakan dakwah mengklaim mengikuti cara Salafi dalam interpretasinya. Penelitian ini bertujuan untuk menggambarkan salah satu pemahaman Salafi dan dakwah Salafi. Penelitian ini menggunakan analisis literatur untuk merekonstruksi model pertama kemunculan dakwah menurut Shaikh Muhammad Al-Ghazali, seorang pemikir dan praktisi dakwah abad ke-20. Ia menggunakan karya-karyanya yang seharusnya memiliki pandangan objektif, asli, dan pemahaman tentang Salafisme dan dakwah Salafi. Studi ini menunjukkan bahwa sejak masa nabi, karakteristik inti dari dakwah Salafi adalah kritis, konstruktivisme, dan moderasi
Moderate Da\u27wah and National Resilience: A Case Study at the Bandung Regency Religious Harmony Forum (FKUB)
Full text linkThis study tries to offer constructive preaching to build national resilience by highlighting Islamic moderation (wasaá¹iyyatul Islam) through a series of moderate da’wah. This research was conducted through a qualitative approach using the case study method on a series of activities carried out by the Bandung Regency Religious Harmony Forum (FKUB) to build a spirit of tolerance, moderation and national harmony. Research data were collected through observation techniques, interviews, documentation, and literature study. The results of the study concluded that wasaá¹iyyatul IslÄm is an authentic character of Islamic law that reflects i\u27tidÄl (perpendicularity) and istiqÄmah (consistency) in aá¹£-á¹£irÄth al-mustaqÄ«m (straight path). Islam is moderate as long as it is understood in the corridor of truth. Islam, with its wasaá¹iyyah nature, should also be preached mildly. MuqÄbalah moderation is not radicalism but extremity. Radical da\u27wah is not a problem as long as istiqÄmah is in the corridor of moderation. Preaching radically moderate Islam is certainly not justified. Extreme da\u27wah undermines Islamic moderation and contradicts Islamic law itself. Islamic moderation necessitates its adherents to practice Islamic law moderately. Moderate da\u27wah socializes Islam to be practised by its followers mildly. Religious moderation is an essential social capital for national resilience. FKUB Bandung Regency has a strategic role in building spiritual awareness in an emancipatory manner, empowering religious communities in a participatory way, building collective and collaborative partnerships, and formulating transformative diversity dialogues. Thus, the existence of FKUB in Bandung Regency can be seen as a social entity that impacts building a spirit of moderate da\u27wah to realize a religious ecosystem that strengthens national resilience
Dakwah moderat : paradigma dan strategi dakwah Syekh Gazali
No full textPengembangan ilmu dakwah membutuhkan terobosan yang mempu membuat pendekatan dan metode dakwah tidak lagi monoton dan monolitik, tetapi dapat dikembangkan secara beragam sesuai dengan situasi dan kondisi khas kekinian. Paradigma dan strategi dakwah perlu ditata ulang. Bangunan Ilmu Dakwah menyangkut objek ontologis, system epistemologis, dan proyeksi aksiologis perlu dikonstruksi
Strategi Dakwah Syekh Ghazali
Full text linkAmid this postmodern era, dakwah has to undergo a sort of paradigm shift at a strategic level in line with rapid development of information and communication technology. In terms of this, Syekh Ghazali promotes three strategies. First, dakwah needs to focus and be oriented to universal tenets of Islam. In so doing, it might neglect such trivial affairs and particular aspects of Islam as the so-called furû’iyyah and juz’iyyât. Second, dakwah needs to be moderate in nature without being trapped in any extremism, neither fundamentalist right nor liberalist left. Third, dakwah need to be tapped through multimedia in such a way that it would reach people of any segments at any social levels
- …
