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All Journal JURNAL IQTISAD: Reconstruction of Justice and Welfare for Indonesia TAWASUT Indonesian Journal of Moderate Islam Isti`dal : Jurnal Studi Hukum Islam Indonesian Journal of Theology ISLAM NUSANTARA: Journal for the Study of Islamic History and Culture
Tedi Kholiludin
Universitas Wahid Hasyim
Religion Arts Humanities Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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SYARIAT SIMBOLIK DAN ISLAMISASI NEGARA: EKSPERIMENTASI PERDA SYARI’AT SEBAGAI JALAN BARU MENUJU NEGARA ISLAM Kholiludin, Tedi
Jurnal Iqtisad Vol 7, No 1 (2020): IQTISAD
Publisher : Universitas Wahid Hasyim Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31942/iq.v7i1.3464

Abstract

Abstract This paper discusses one of the phenomena that erupted Post-Reformation is a desire to make rules in areas removed from the spirit of Islamic law. Appearing later legislation on dressmaking, ask for compensation as well curfew for women. Understanding Islamic Sharia in the context of a plural society like Indonesia is a research question asked in this paper. In conclusion, the substance of the Shari'a must first be made as reference material from the formalist Shari'a.
Islamisme, Pos-Islamisme dan Islam Sipil: Membaca Arah Baru Gerakan Islam Tedi Kholiludin
Jurnal Iqtisad Vol 3, No 1 (2016): iqtisad
Publisher : Universitas Wahid Hasyim Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31942/iq.v3i1.2460

Abstract

AbstrakDi ranah kajian Islam, perbedaan antara Islamisme dan Islam sering diabaikan atau bahkan dihilangkan. Namun, demi alasan yang akan menjadi lebih jelas pada penjelasan berikutnya, pembedaan tersebut penting bagi kepercayaan bahwa umat muslim bisa hidup damai dengan non muslim. Keimanan Islam bukanlah penghambat bagi perdamaian atau juga ancaman bagi non muslim lainnya. Di sisi lain, Islamisme menciptakan keretakan peradaban antara muslim dan non-muslim. Bukan hanya label “Yahudi dan tentara Perang Salib” yang dianggap sebagai musuh, tetapi juga menyasar non muslim lainnya: Hindu di Kashmir dan Malaysia, Buddha dan Konfusian di Cina serta Asia Tenggara, orang-orang penganut agama animisme Afrika di Sudan. Islamisme mengklasifikasikan seluruh kalangan non muslim sebagai kuffar (orang-orang kafir) dan dengan demikian berarti merupakan “musuh Islam.” Kalangan Muslim liberal pun tidak luput dari sasaran. Selain berkontribusi terhadap polarisasi antara Muslim dan non Muslim lainnya, Islamisme juga memunculkan perseteruan internal yang kejam. Islamisme bukanlah sesuatu yang dibutuhkan oleh peradaban Is­lam saat ini di tengah krisis yang tengah melandanya. Malahan, kita perlu bersepakat dengan Islam sipil dan liberal terkait perspektif sekular. Dalam melakukan hal tersebut, kita sebagai Muslim non Islamis ti­dak hanya menerima pluralisme tetapi juga mencari tempat bagi Islam dalam kebinekaan buda'ya dan agama yang membentuk dunia modern. Para muslim liberal bukanlah “suatu irisan kecil”. Dengan menggambarkan kita seperti itu, yang akibatnya pun bisa kita abaikan, bukan semata kesalahan faktual, tetapi sebuah langkah taktis, ketika asumsi ini justru cenderung mengalienasikan kalangan muslim non-Islamis sekular yang paling bersahabat dengan Barat.Kata Kunci: Islamisme, Pos-Islamisme, Islam Sipil AbstractIn Islamic study, the difference between Islamism and Islamic are often overlooked or even eliminated. However, for clearer reasons will be explained on next chapter. The distinction is important to believe that muslims can live in peace with non-muslims. Islamic faith is not a barrier for peace or even a threat to non-muslims. On the other hand, Islamism creates a rift of civilizations between muslims and non-muslims. Not only label "Jews and Crusaders" were regarded as enemies, but also targeting non-muslims: Hindus in Kashmir and Malaysia, Buddhist and Confucian in China an Southeast Asia, the African animist religions in Sudan. Islamism classify all non-muslims as kuffar (infidels) and it means they are all "enemies of moslem." Among the liberal muslims are not missed the target. Beside to contribute the polarization between muslims and non-muslims, Islamism also raises cruel internal conflict. Islamism is not something needed by moslem civilization in the crisis that they faced. Instead, we need to agree that between the civilian moslem and liberal related to secular perspective. In this case, we are as moslem non-Islamism not only accept pluralism but also placing Moslem in cultural diversity and a religion that shape modern world. Liberal Muslims are not "a thin slice". By describing us like that, which its consequent can we ignore, not merely is factual errors, but a tactical step, when assuming it pricely tend to alienate secular Moslem non-Islamist who most friendly to the Western.Keywords: Islamism, Pos-Islamism, Civil Islamic
WAJAH GANDA AGAMA: INTEGRASI, KONFLIK DAN REKONSILIASI Tedi Kholiludin
Jurnal Iqtisad Vol 4, No 1 (2017)
Publisher : Universitas Wahid Hasyim Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31942/iq.v4i1.1999

Abstract

AbstrakAsumsi sekularisme bahwa peran agama akan meredup pasca Pencerahan, nyata tidak terbukti. Dugaan akan tergerusnya agama di ruang publik, tak terwujud. Meski ada sekularisasi di masyarakat, tapi proses itu tidak berimbas pada kesadaran individu. Agama masih menjadi modal sosial dan memberikan pengaruh terhadap pergumulan masyarakat modern. Dalam bentuknya yang paling militan hingga yang halus kita merasakan bagaimana pengaruh dari Konfusianisme dan Taoisme di Cina dan Taiwan, Kristen Kharismatik serta Pentakostalisme di Afrika Selatan dan India, Kristen Ortodoks di Rusia, Islam di Indonesia serta spirit kapitalisme di Eropa Timur. Agama disini, menjadi sebentuk the hidden form of capital atau modal yang tersembunyi. Di lain wajah, sentimen agama, juga tak jarang menimbulkan banyak pertikaian. Konflik antar umat beragama semakin banyak kita temukan. Inilah era dimana counter terhadap sekularisasi justru semakin menguat.  Agama selalu menghadirkan wajah ganda yang ambivalen, menjadi perekat dan sumber integrasi di satu sisi, tapi juga menjadi pemisah dan sumber konfilik di sisi lain. Bagaimana masyarakat yang tidak saling mengenal satu dengan lain, berasal dari berbagai belahan dunia bisa terbangun sentimennya karena agama. Juga sebaliknya, bagaimana ikatan-ikatan persaudaraan menjadi pudar karena berbeda agama atau pemahaman keagamaan.Kata kunci: Agama, Integrasi, Konflik dan Rekonsiliasi AbstractThe assumption of secularism that the role of religion will diminish after the Enlightenment is not proven. Allegations of religious erosion in the public sphere are unfulfilled. Although there is secularization in society, but the process does not affect individual consciousness. Religion is still a social capital and gives effect to the struggle of modern society. In its most militant to subtle form we feel the influence of Confucianism and Taoism in China and Taiwan, Christian Charismatics and Pentecostalism in South Africa and India, Orthodox Christianity in Russia, Islam in Indonesia and the spirit of capitalism in Eastern Europe. Here, Religion is being a form of hidden form of capital or hidden capital. On the other face, religious sentiments, also not infrequently cause a lot of disputes. Conflict among religious people more and more we find. This is an era where the counter to secularization is actually getting stronger. Religion always presents an ambivalent double face, a glue and source of integration on the one hand, but also a separator and a source of confidence on the other. How people who do not know each other, coming from different parts of the world can be awakened by religious sentiment. On the contrary, how fraternal bonds fade due to different religions or religious understanding. Keyword: Religion, Integration, Conflict and Reconciliation                
SYARIAT SIMBOLIK DAN ISLAMISASI NEGARA: Eksperimentasi Perda Syari’at Sebagai Jalan Baru Menuju Negara Islam Tedi Kholiludin; Abu Hapsin
Iqtisad: Reconstruction of Justice and Welfare for Indonesia Vol 7, No 1 (2020): IQTISAD
Publisher : Universitas Wahid Hasyim Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31942/iq.v7i1.3746

Abstract

Abstract This paper discusses one of the phenomena that erupted Post-Reformation is a desire to make rules in areas removed from the spirit of Islamic law. Appearing later legislation on dressmaking, ask for compensation as well curfew for women. Understanding Islamic Sharia in the context of a plural society like Indonesia is a research question asked in this paper. In conclusion, the substance of the Shari'a must first be made as reference material from the formalist Shari'a. Keywords: Islamic Sharia, Islamization, State Abstrak Tulisan ini membahas salah satu fenomena yang merebak Pasca Reformasi yakni keinginan untuk membuat peraturan di daerah yang disarikan dari semangat hukum Islam. Muncul kemudian legislasi tentang tata busana, kewajiban moral serta pembatasan jam malam bagi perempuan. Memahami Syariat Islam dalam konteks masyarakat yang plural seperti Indonesia adalah pertanyaan penelitian yang hendak dibahas dalam tulisan ini. Sebagai kesimpulan, syariat substantif harus terlebih dahulu dijadikan sebagai bahan rujukan daripada syariat formalis. Kata Kunci: Syariat Islam, Islamisasi, Negara
Santri dan Paradigma Islam Nusantara; Pencermatan Sejarah Politik Hukum Islam di Indonesia Tedi Kholiludin
Isti`dal : Jurnal Studi Hukum Islam Vol 2, No 1 (2015)
Publisher : Faculty of Sharia and Law UNISNU Jepara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34001/istidal.v2i1.669

Abstract

Artikel ini berupaya untuk mencermati peta pemikiran kelompok santri dalam melihat negara, yang kemudian dapat di tangkap paradigma islam yang berwatak khas indonesia. Artikel ini diawali melihat rumitnya hubungan antara agama dan negara pada masa pra kemerdekaan yang kemudian di lanjutkan dengan membahas tiga orientasi utama kelompok santri dalam melihat negara; konfrontasi,okomodasi dan kritis. Bangunan tersebutlah yang kemudian dapat di tarik kesimpulannya sebagai suatu modal paradigma Islam Nusantara dalam pemikiran kaum santri yang tidak monolitik. Konsekuensi ini muncul karena formasi relasi negara agama yang sangat plastis memungkinkan agama selalu berada dalam titik persinggungan dengan politik. Akibatnya, hampir dalam setiap kesempatan, negara berupaya menunjukkan dirinya dalam setiap level kehidupan masyarakat, tidak terkecuali ranah agama. Salah satu pemikiran santri yang menonjol adalah pemikiran Gus Dur yang mencirikan tiga hal. Pertama, keyakinan bahwa islam harus secara kreatif dan substantif direinterpretasi atau direformulasi untuk merespon kehidupan modern. Kedua, keyakinannya bahwa dalam konteks keindonesiaan. Islam tidak seharusnya menjadi agama negara. Ketiga, islam harus menjadi kekuatan yang inklusif, demokratis dan pluralistik dari pada ediologi negara yang eksklusif.
Sejarah dan Dinamika Kekristenan Jawa di Tegal, Jawa Tengah, 1862-1942 Kholiludin, Tedi
Indonesian Journal of Theology Vol 12 No 1 (2024): Edisi Reguler
Publisher : Asosiasi Teolog Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46567/ijt.v12i1.419

Abstract

This article examines the history of Christianity in Tegal as the place where the Nederlandsche Gereformeerde Zendingsvereeniging (NGZV) first worked in Central Java in 1862. Aart Vermeer, whom the NGZV sent, opened a new area in north Tegal and established a Javanese Christian community there. Growth was insignificant until 1904 when Neukirchener Mission, or De Bond van Zendeling van de Salatiga Zending op Java (Salatiga Zending), replaced the NGZV and served Tegal’s Christians until approximately 1942. The data in this historical research came from archives, documents, newspapers, and records related to the research theme. Based on the historical search, it was found that the history and growth of indigenous (Javanese) Christianity in Tegal could not be separated from a place called Muaratua which became the initial landscape. The ministry transitioned from NGZV to Salatiga Zending, which influenced the pattern of service to Christian groups in Muaratua and Tegal in general.
MOSLEM BROTHERHOOD, TRACK RECORD INDIAN MUSLIM SOLDIERS IN STRUGGLE OF INDONESIAN INDEPENDENCE (1945 -1950) Sidqi, Kholfan Zubair; Kholiludin, Tedi; Widya Putri, Berlian Anis; Nafi'ah, Lailatun
TAWASUT Vol 8, No 01 (2021): JURNAL TAWASUT
Publisher : Pascasarjana Universitas Wahid hasyim Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31942/ta.v8i01.5188

Abstract

MOSLEM BROTHERHOOD, TRACK RECORD INDIAN MUSLIM SOLDIERS IN STRUGGLE OF INDONESIAN INDEPENDENCE (1945 -1950) By Kholfan Zubair Taqo Sidqi Lecturer of FAI Unwahas Semarang Abstract Moslem brotherhood about Indian Muslim soldiers, especially at the beginning of the independence of the Republic of Indonesia, is very minimal for the audience of the current generation of Indonesia to know. Their track record (Indian Muslim Soldiers) can be achieved by collect fragments of writings from local fighters who interacted directly and fought against Dutch aggression. It started with a patrol of Indian Muslim soldiers finding the Qur'an in a resident's house. They also found a prayer room that had been burned. When faced with Indonesian fighters, they heard the screams of takbir blaring. Furthermore, there are several basic reasons ranging from fellow Muslims, fellow Asians, and fellow people who were colonized by Europeans, so the Indian Muslim soldiers as part of a unity British troops crossed over to the Indonesian fighters, fighting against the Dutch. Keywords: Moslem brotherhood, Indian Muslim Soldiers, and the struggle for Indonesian independence. Abstrak Persaudaraan muslim atau Ukhuwah Islamiyah prajurit muslim India terutama di awal kemerdekaan RI sangat minim sekali untuk d ketahui para khalayak generasi Indonesia sekarang. Jejak rekam mereka (Prajurit muslim India) dapat dicapai dengan mengumpulkan serpihan tulisan dari pejuang lokal yang berinteraksi langsung serta berjuang melawan agresi Belanda. Berawal dari patroli prajurit muslim India menemukan Al Qur’an di rumah penduduk. Mereka juga menemukan musholla yang telah dibakar. Saat berhadapan dengan pejuang Indonesia, mereka mendengar teriakan takbir yang membahana. Selanjutnya ada beberapa alasan mendasar mulai dari sesama orang Islam, sesama orang asia, serta sesama orang yang dijajah bangsa Eropa, maka para prajurit muslim India sebagai bagian kesatuan tempur pasukan Inggris menyeberang ke pihak pejuang Indonesia, berjuang bertempur melawan Belanda. Kata kunci: Ukhuwah Islamiyah, Prajurit Muslim India, dan perjuangan kemerdekaan Indonesia.
Madrasah, Identitas, dan Kekuasaan Kolonial: Sejarah Madrasah Nahdlatul Wathan di Semarang, 1900–1940 Tedi Kholiludin
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 2 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/264xd674

Abstract

This article examines the growth of the Nahdlatul Wathon Madrasah in Semarang during the colonial era. Madrasah Nahdlatul Wathon was established more than a decade before the founding of Nahdlatul Ulama (NU). As an educational institution managed by traditionalist Muslim circles, the madrasah served as a new space to embody long-standing religious values. It was a branch of a similarly named madrasah in Surabaya. This study seeks to answer three key questions: What were the background factors behind the emergence of the Nahdlatul Wathon Madrasah in Semarang? How can its emergence be understood as a social process? And how does the madrasah represent the construction of indigenous Muslim identity?  Data were collected through newspapers,  archival sources, and other literature that describe the colonial context. Using a socio-historical approach, this study addresses the questions above. The findings suggest that the establishment of the Nahdlatul Wathon Madra sah in Semarang was driven by the expansion of this educational institution into various cities and supported by Semarang’s ongoing modernization. Regarding social process, the madrasah in Semarang reflects a case of cultural transposition—a vessel that preserves its original meanings and values despite being situated in a different context. Ultimately, the Nahdlatul Wathon Madrasah served a dual function for the Semarang community: it provided a new space for consolidating traditional Muslim identity and offered a new articulation of Islamic identity in an urban area that was still evolving and seeking its own form.
Co-Authors Abu Hapsin Nafi'ah, Lailatun Sidqi, Kholfan Zubair Widya Putri, Berlian Anis