Authors:Abdurrohman Kasdi Pages: 1 - 26 Abstract: Walisongo is the most important stake in the history of Islamic deployment in Nusantara. Facts of the history show that after the propagation run by Walisongo, Islam grew rapidly and inspired the development of Islam Nusantara. The idea of Islam Nusantara came from the spirit of Walisongo’s Islam that later on continued by the scholars of ahlus sunnah wal-jamaah with the mission of tolerant, peacefulness, open-minded, and accommodating with Nusantara culture. Understanding the formula of Islam Nusantara is very important to analyse the identity of Islam in Indonesia, using the process of selection, acculturation, and accommodation. The diverse of Islam Nusantara with the combination of three items (Theology, Fiqih, and Tasawuf), have created diverse tradition which are consolidated, established and dominant since the age of Bintoro Demak Sultanate up to now. PubDate: 2017-04-26 DOI: 10.21043/addin.v11i1.1973 Issue No:Vol. 11, No. 1 (2017)
Authors:Dudung Abdurrahman Pages: 27 - 54 Abstract: Nowadays, multiculturalism has become an interesting issue and subject of study in pluralism in various social orders, including its relation to Islamic civilization. This article reviews the relation based on reasoning that Islam–as a doctrine system originated from God’s revelation–always grows and develops correspondingly with the people’s socio-cultural context, as shown in Islamic civilization during the classic period. The main question is why multiculturalism develops in Muslim society. The main objectives of this study are to map and analyze the multiculturalism pattern in Muslim civilization history during the period. Analysis are developed with historical and socio-cultural perspectives. Several patterns of multiculturalism in Islamic civilization are found: Firstly, during the Prophet and Khulafa al-Rasyidin era, Islam–as a doctrine and religion system–had accomodative patterns to the cultural form in al’ashabiyyah al-qabaliyyah tradition and began to perform as Arabic culture-based civilization. Secondly, during the Daulah Umayyah era, disregarding that the civilization was developed using Arabic politics, the policies regarding Islamic expansion encouraged acculturation of Arabic-Muslim and non-Arabic or non-Muslim communities, leading to the multiculturalism in Islam at that time. Last but not least, during the Daulah Abbasiyah era, multiculturalism became more obvious as a pattern of Islamic civilization, indicated by the roles of non-Arabic cultures in Islamic civilization development. Therefore, it can be concluded that Islam is the foundation of the formation and development of Muslim society civilization, but it is not the only one. The civilization is also built on cultural variety within the communities and local values around the world. PubDate: 2017-04-26 DOI: 10.21043/addin.v11i1.2071 Issue No:Vol. 11, No. 1 (2017)
Authors:Egi Sukma Baihaki Pages: 55 - 76 Abstract: The development of the word and the rise of acts such as the destruction of worship houses disputes between religious communities and the acts of terrorism can harm the social order that has been well tied by Bhinneka Tunggal Ika. Thus, understanding about “Bhinneka Tunggal Ika” is an important thing to be concerned and maintained by all elements of the nation. Because the diversity that has existed in Indonesia is a noble heritage deposited by the predecessors to be continued and maintained. Strengthening Bhinneka Tunggal Ika will be needed to reinforce the identity of Indonesia, and become a unifying media for any different faction to unite and to create the peaceful, secure, and prosperous life. PubDate: 2017-04-26 DOI: 10.21043/addin.v11i1.1965 Issue No:Vol. 11, No. 1 (2017)
Authors:Dharma Setyawan Pages: 77 - 100 Abstract: Muhammadiyah declares that the gate of ijtihad (reasoning) and tajdid (modernization) were being yet continued. Ijtihad was the base core to establish the main character of Muhammadiyah as a Modern Islamic Modernization Movement. Then, the establishment on tajdid (modernization) grows as a motor to improve the system of its movement on finding the solution to ideology problem, politic, business, social, cultural, and defence. Muhammadiyah, which the first time moved on social-religious track, was still upbringing to comprehend and rolling in the progressivity of Moslem society as in the case Indonesia. By ijtihad (reasoning) and tajdid (modernization), the role-model of Muhammadiyah as a social-religious movement grows its root on business practice. The Council of Business and Enterpreneurship (MEK) of Muhammadiyah schedules on developing the House for Charity of Muhammadiyah (AUM). Dawam Rahardjo (2000) confirms, a large number of member and institution will represent as a comparative advantage capital resources to the movement of Muhammadiyah. Those resources orchestrate Muhammadiyah as an organization which is not only moves on social-education-and-religious practices, but as well in business and finance. At least, there are two reasons why Muhammadiyah rolls in business practice. Firstly, Muhammadiyah perform to roll in this business merit by the image of intechangible advantages to other charities: as well as schools, hospitals or religious calls. Secondly, Muhammadiyah sustains a potential power to organize those. That is supported by the fact that there are many beureucrates possess in higher structural of Muhammadiyah, the large number of human resources out-put by Muhammadiyah schools, the enterpreneurs possessions, and large number of its members. This paper researches the Muhammadiyah-Nomic, the contribution of ijtihad and tajdid on Charitable Enterprises of Muhammadiyah (AUM) in building the civilization of Islamic economy. PubDate: 2017-04-26 DOI: 10.21043/addin.v11i1.1904 Issue No:Vol. 11, No. 1 (2017)
Authors:Edi Kusnadi, Kadir Sobur, Arfan Aziz Pages: 101 - 130 Abstract: This research was conducted to search the meaning of traditional Islamic boarding schools in Seberang Kota Jambi as an existence legacy of religious traditional institutions in Jambi Malay modern world. The boarding school were slow adapt the modern developments and considered as an educational institution “conservative” who only teach “sky” science by forgetting his footing on the earth. The author tries to conduct a research to determine how the response of a salafiyah Islamic boarding school named al-Mubarok al-Islam toward social change, and how its success. Through a field research and descriptive qualitative method, data were collected through observation, interviews and documentation. The results of research include: First, al-Mubarok al-Islam salafiyah Islamic boarding schools has been growing and has a formal structure that can accommodate all aspects of the pesantren. Second, al-Mubarok al-Islam salafiyah Islamic boarding schools began to provide an opportunity for its students to be able to follow modern world by facilitating them in the national exam and have a certificate in general that can be used in the workplace in general. Third, al-Mubarok al-Islam salafiyah Islamic boarding schools provides the opportunity for students to be able to learn information communication technology nowadays. PubDate: 2017-05-17 DOI: 10.21043/addin.v11i1.1920 Issue No:Vol. 11, No. 1 (2017)
Authors:Anis Fauzi Pages: 131 - 156 Abstract: This study aims to understand deeply to the idea of Abuya Dimyati in development traditional Islamic educational and spiritualistic, so it produces an image of a well-organized and complete. This research uses descriptive method with the intention of collecting information about the status of existing symptoms, using the method of observation, interviews and documentation. The techniques in data collection used guidelines of observation, interview guidelines, and documentation guidelines. The results showed that: First, idea of Abuya Dimyati in development of traditional Islamic studies at boarding school of Cidahu Pandeglang basically more emphasis on textual understanding. The approach used is more oriented towards the reading completion of a book and then move to the next book so that the curriculum is not classical. Second, idea of Abuya Dimyati in development of spiritualistic studies at boarding school of Cidahu Pandeglang more emphasis on the teaching of tarekat (wirid), Abuya zikr using Tarekat al-Qodiriyyah, an-Naqsyabandiyyah, al-Khalwatiyah, and asy-Syadziliyyah. PubDate: 2017-05-17 DOI: 10.21043/addin.v11i1.1919 Issue No:Vol. 11, No. 1 (2017)
Authors:Gondo Utomo Pages: 157 - 180 Abstract: Islam is not merely a religion, but it also as a civilization. Islam contains complete principles all all aspects of life, so that it became value order guiding human life. But in its development, including in Indonesia, the implementation of Islam civilization value order starts to eroded by amount of things, one of them is due to internet development. Moslem people can easily adopt West behavior which unsuitably aligned with Islamic principles. This article tries to provide description about negative influence of internet on Islamic civilization in Indonesia, and also to provide offers through some perspective for the internet being used to strengthen Islamic civilization. If it stood on true use to share Islam principles, then intenet will have positive impacts for Islamic civilization in Indonesia. PubDate: 2017-05-17 DOI: 10.21043/addin.v11i1.1758 Issue No:Vol. 11, No. 1 (2017)
Authors:Jamal Ma'mur Pages: 181 - 214 Abstract: Historical evidence shows that K.H. M.A. Sahal Mahfudh is building the transformative Islamic civilization towards g a prosperous, fair, and progressive Muslim community buildings. Kiai Sahal Mahfudh encourages Muslims to be the best people able to provide profusely expediency to others. According to Kiai Sahal Mahfudh, the best people are productive people, the man who is sensitive to the needs of the environment, controlling information, having organizational competence and high creativity, so that they can create jobs and grow the economy comprehensive insight. For these ideals, the aspect of education, health, and the economy must be developed maximally. These three fields are interrelated and inseparable. Transformative Islamic civilization championed by Kiai Sahal Mahfudh is relevant to maqasidus sharia theory, that is the Islamic law which purposes to keep religion, keep the soul, keep the property, keep the mind and keep the offspring. Kiai Sahal Mahfudh struggle in improving the quality of education in boarding school and university Maslakul Huda, Islamic Mathaliul Falah Kajen in order to keep religion and reason. Economic empowerment in BPPM and BPR Artha Huda Abadi in order to keep the property. While the struggle of Kiai Sahal Mahfudh in establishing Islamic Hospital Pati in order to preserve life and heredity. This study is a qualitative research with the primary sources of Kiai Sahal Mahfudh works. The result of this study is analyzed by the theory of maqasid asy-syari‘ah. PubDate: 2017-05-17 DOI: 10.21043/addin.v11i1.1999 Issue No:Vol. 11, No. 1 (2017)
Authors:Sri Utaminingsih, Slamet Utomo, Edris Zamroni Pages: 215 - 242 Abstract: Symptoms of intolerance that was done by most of the ummah of Islam in Indonesia lately, shows that globalization has brought the ideology of the new that actually erode the identity of Islam Indonesia were very accommodating and tolerant of the wealth of local culture, upholding the values of diversity and emancipatory on the role of women in everyday life. Islamic educational institutions should play a role in the reconstruction of intolerance symptoms that Appeared lately. Through management soft skills-based Islamic education is expected to restore Islam Indonesia on Islam very famous identity steeped in local culture and uphold the values of diversity. This article reviews how the management arrangement soft skills-based Islamic education is Able to restore Islam Indonesia returned to his identity. PubDate: 2017-05-18 DOI: 10.21043/addin.v11i1.2033 Issue No:Vol. 11, No. 1 (2017)
Authors:Ahmad Atabik Pages: 243 - 266 Abstract: This article describes the clash of west and east civilizations from the perspective of the Qur’an interpretation. As is well known that the Qur’an reveals a clash of civilizations between the West which is represented by the Roman and the east are Persian. The clash occurred for many years. This war began with the triumph of Persians, the Qur’an clearly interpreted that nine years later the Roman defeat the Persian. Roman Empire which is meant by ar-Rum is the Kingdom of Eastern Roman centered in Konstantinopel, not the Western Roman kingdom centered in Rome. The West Roman kingdom, before the events, recounted in this verse occurs has collapsed in 476 CE. The Romans are Christians (people of the scripture), and the Persians religion Majusi (idolaters). PubDate: 2017-05-18 DOI: 10.21043/addin.v11i1.2222 Issue No:Vol. 11, No. 1 (2017)
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