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Nilai Spiritualitas Sayyed Hossein Nasr dalam Manajemen Pendidikan Islam Dodi, Limas
Dirasat: Jurnal Manajemen dan Pendidikan Islam Vol 4, No 1 (2018): June
Publisher : Universitas Pesantren Tinggi Darul 'Ulum

Starting 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 Islam

PERSOALAN KEHIDUPAN KONTEMPORER: MENGGAGAS KAJIAN SACHEDINA TENTANG THEOLOGI PLURALISME Dodi, Limas
EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 26, No 1 (2017): Pluralisme, Radikalisme dan Teologi
Publisher : STAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/empirisma.v26i1.679

According 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 Sachedina

Ideologi Agama dalam Praktik Dominasi antara LDII Versus Non-LDII di Jombang Dodi, Limas
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This 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 Dodi, Limas
EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 26, No 1 (2017): Pluralisme, Radikalisme dan Teologi
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/empirisma.v26i1.679

According to Abdulaziz Sachedina, the main argument of religious pluralism in the QurÃ¢â‚¬â„¢an based on the relationship between private belief (personal) and public projection of Islam in society. By regarding to private faith, the QurÃ¢â‚¬â„¢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 QurÃ¢â‚¬â„¢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 societieÃ¢â‚¬â„¢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. Ã¢â‚¬Å“AntipluralistÃ¢â‚¬Â argument comes amid the reality of human religious differences. Keywords: Theology, Pluralism, Abdulaziz Sachedina

Ideologi Agama dalam Praktik Dominasi antara LDII Versus Non-LDII di Jombang Limas Dodi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article reviews the religious ideology in the practice of domination of Lembaga Dakwah Islam Indonesia (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 allowed the society to exchange knowledge through both pengajian (religious preaching) at the GAMA Islamic Boarding School and to attend formal schools at Budi Utomo Foundation owned by LDII. It has been 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. Therefore, it 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.

PERSOALAN KEHIDUPAN KONTEMPORER: MENGGAGAS KAJIAN SACHEDINA TENTANG THEOLOGI PLURALISME Limas Dodi
EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 26, No 1 (2017): Pluralisme, Radikalisme dan Teologi
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/empirisma.v26i1.679

According to Abdulaziz Sachedina, the main argument of religious pluralism in the Qurâ€™an based on the relationship between private belief (personal) and public projection of Islam in society. By regarding to private faith, the Qurâ€™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 Qurâ€™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 societieâ€™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. â€œAntipluralistâ€ argument comes amid the reality of human religious differences. Keywords: Theology, Pluralism, Abdulaziz Sachedina

Metamorfosis Gerakan Sosial Keagamaan: Antara Polemik, Desiminasi, Ortodoksi, dan Penerimaan terhadap Ideologi Lembaga Dakwah Islam Indonesia (LDII) Limas Dodi
AL-TAHRIR Vol 17, No 1 (2017): Islam Ortodoksi-Heterodoksi
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v17i1.880

Abstract: 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.

The Hidden Resolution Approach by Madurese Ulama as A Community-Based Model of Religious Conflict Prevention and Resolution Limas Dodi
AL-TAHRIR Vol 21, No 2 (2021): Islamic Studies
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v21i2.2685

Abstract: 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: تهدف هذه الدراسة إلى وصف دور علماء المادوريين فضلا في منع النزاعات مع الفروق الدينية وحلها. يمكن استخدام دور علماء المادوريين في إدارة النظام الاجتماعي والديني كمثال على حل النزاعات الدينية محليا وعالميا. هذا البحث نوعي بمنهج التحليل الوصفي ، وهو منهج يستكشف الظواهر الاجتماعية لدرجة تشبع العلماء والتجمعات الدينية ورؤساء المنظمات الدينية من خلال تقنيات المقابلة والتوثيق. وتوصل البحث إلى عدة أمور مهمة ، أبرزها الشكل الأول للصراع الديني في منطقة مادورا على شكل صراع داخلي بين أتباع الإسلام له ثلاثة أشكال ؛ 1) صراع الطوائف الدينية على أساس اقتصاديات اجتماعية ، 2) صراع الطوائف الدينية على أساس المجتمع ، 3) صراع الطوائف الدينية على أساس السلطة المؤسسية. أما نماذج حل النزاع التي يلعبها العلماء هي: 1) نموذج مقنع مغلق (قرار مخفي) ، 2) نموذج مصالحة مغلقة (تسوية خفية) ، 3) تصفية مغلقة (تصفية مخفية). هذه النتيجة لها آثار على ثلاثة أشياء: 1) بناء حل النزاع ، يمكن قمع جذور الحساسية للنزاعات الدينية من خلال وسائل مغلقة. 2) تؤدي العلاقة السببية بين الدين والاقتصاد والمجتمع إلى تكوين البنية المثالية لحل النزاع ؛ 3) السلطات الدينية أكثر فاعلية في العمل كوسطاء مغلقين في 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 Limas Dodi
Dirasat: Jurnal Manajemen dan Pendidikan Islam Vol 4, No 1 (2018): June
Publisher : Universitas Pesantren Tinggi Darul 'Ulum

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26594/dirasat.v4i1.1198

Starting 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 Islam

Metode Pengajaran Nahwu Shorof; ber-Kaca dari Pengalaman Pesantren Limas Dodi
Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 1 No. 1 (2013): Juni
Publisher : INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA)

Shorof nahwu science teaching methods that can not be separated from the traditional system while the system is a departure from the traditional pattern of teaching is very simple and in the first onset, is teaching sorogan, bandongan and wetonan in studying religious books written by the scholars of the medieval era and the book these books are known term yellow book. Nahwu is Tata-Arabic (Arabic Grammar), whereas according lughot Shorof or etymology is changing, being according to the origin of the term is changing the shape of the other forms to achieve the desired meaning that can only be achieved with the change. Shorof nahwu science teaching methods can not be separated from the traditional system, which departs from the pattern of teaching is very simple and in the first onset, is teaching sorogan, bandongan and wetonan. In addition, Drs. H. M Sulthon Masyhud, M Pd added in addition to the usual method sorogan, bandongan and wetonan he added the rote method, and some are using musyawaroh method

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