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<![CDATA[The Indonesian Clerics Council (MUI) and The Issue of The Freedom of Religion in The Case of Ahmadiyah ]]>
<![CDATA[Saefur Rochmat]]>
<![CDATA[ Al-Ulum Vol. 14 No. 2 (2014): Al-Ulum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo ]]>
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<![CDATA[The Republic of Indonesia does not follow the pure concept of nation state as the national ideology of Pancasila recognizes the role of religion in the national political system. Based on this conception, the government has facilitated the establishment of the ministry of religious affairs which often breaks the principle of religion freedom. In the case of Islamic sect of Ahmadiyah, MUI, established under the auspice of the ministry of religions, has accused the Islamic sect of Ahmadiyah of having done the act of blasphemy. Actually, this will not become a problem if the state consistently applies the separations of power between public and private affairs. In this regard, religious communities take in a role of civil society which would provide checks and balances to the government in the pursuance of democracy. In line with this, the ministry of religious affairs, by means of MUI, should not judge people based on their beliefs. Al-Qur’an also recognizes the existence of different religions as well as some sects within a certain religion. Moreover, it is useful to implement Richard Niebuhr’s theory of denomination. Last but not least, MUI should act following the concept of nation state in order to moderate power which tends to corrupt.]]>
<![CDATA[The Fiqh Paradigm for the Pancasila State: Abdurrahman Wahid’s Thoughts on Islam and the Republic of Indonesia ]]>
<![CDATA[Saefur Rochmat]]>
<![CDATA[ Al-Jami'ah: Journal of Islamic Studies Vol 52, No 2 (2014) ]]>
Publisher : <![CDATA[Al-Jami'ah Research Centre ]]>
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DOI: 10.14421/ajis.2014.522.309-329
<![CDATA[The Republic of Indonesia was not established as a purely secular state as muslims constitute the majority of Indonesians. Indeed, they were divided into three main paradigms: secular, theocratic, and fiqh. The Pancasila state was the result of a gentlemen’s agreement amongst different muslim groups with different paradigms. The regimes of Soekarno and Soeharto considered that the Pancasila state was unique to the Indonesian character and accordingly these leaders tried to unify these different paradigms following Prof Soepomo’s idea of an integralistic state in which the state gives more power to the executive. This idea of an integralistic state is, however, alien to the secular, theocratic, and fiqh paradigms so that this failed to resolve the conflict. In this regard, Abdurrahman Wahid tries to resolve the ideological conflict by incorporating modern sciences into the fiqh paradigm. This fiqh paradigm has supported the establishment of the Republic of Indonesia, but also, according to Wahid, is able to harmonize secular and Islamic aspirations in the national political system.[Republik Indonesia tidak didirikan berdasarkan konsep murni sebuah negara sekuler karena muslim merupakan mayoritas rakyat Indonesia. Muslim Indonesia terbagi dalam tiga paradigma utama: sekular, teokratik, dan fikih. Bentuk negara Pancasila merupakan hasil kesepakatan ketiga kelompok paradigma tersebut. Regime Soekarno dan Soeharto memahami Negara Pancasila sebagai budaya asli bangsa Indonesia dan mereka berusaha menyatukan pendukung ketiga paradigma itu berdasarkan konsep negara integralistic yang diperkenalkan oleh Prof. Soepomo. Namun konsep negara integralistik ini tidak dikenal dalam ketiga paradigm itu, sehingga gagal menyelesaikan konflik. Dalam hal ini Abdurrahman Wahid berusaha menyelesaikan konflik ideologis dengan cara mengadaptasi pengetahuan modern ke dalam paradigma fikih. Paradigma fikih tidak hanya mendukung berdirinya Republik Indonesia, tetapi juga mampu mengharmoniskan aspirasi sekular dan religius dalam sistem politik nasional.]]]>
<![CDATA[PENDIDIKAN KECAKAPAN HIDUP DALAMBINGKAI MORAL SEBAGAI STRATEGI BROAD BASED EDUCATION ]]>
<![CDATA[Saefur Rochmat]]>
<![CDATA[ Jurnal Cakrawala Pendidikan No 1 (2005): Cakrawala Pendidikan, Edisi Februari 2005, Th. XXIV, No.1 ]]>
Publisher : <![CDATA[LPMPP Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/cp.v0i1.4688
<![CDATA[Up to now, our educational system have not succeeded in increasing the quality ofmanpower, in which we are in the 132"" intheworId, one level below Vietnam, a nation which is just out ofthe internal dissent. It happens because Indonesia follows the educational system oftM West minus its cultural aspect. The impacts will be more disaster ifthe educational process only emphasis onthe cognitive aspect ofit, moreover ifit is reduced into the memory aspect. Ifwe give Broad Based Education (BBE) the meaningful, it will beable to overcome some disabilities ofoureducational system. The BBEprograms launching together with the policy ofthe Local Autonomy give all districts the opportunities to set up their educational system regionally in accordance with their culture. Educational system should relevant to their philosophical, as the system ofknowledge oftheir societies, which consist ofall symbols with their concepts ofepistemology to integrate the process ofmodernization into a coherent system. Ifthe educational system is given the appropriate cloth in accordance with the culture ofthe nation it will run well, besides as an alternative to the secular education ofthe West which is not able to produce the wisdom. We can take all the theories and concepts ofthe West to be applied into the situation and conditien in Indonesia so that the results'Ofeducation are useful to cope all problems which exist in our societies. We should also lead education process up to the evaluation level in accordance with the culture and morality ofour nation]]>
<![CDATA[REFORMASI PENDIDIKAN AGAMA DI ERA MODERN UNTUKMEWUJUDKAN MASYARAKAT MADANI ]]>
<![CDATA[Saefur Rochmat]]>
<![CDATA[ Jurnal Cakrawala Pendidikan No 3 (2002): CAKRAWALA PENDIDIKAN, EDISI NOVEMBER 2002, TH. XXI, NO. 3 ]]>
Publisher : <![CDATA[LPMPP Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/cp.v3i3.8739
<![CDATA[Refonnation in education on religion should start with a fundamental change in the philosophy of religious education in thecontextofIndonesia by constructing a system ofreligious education suitable for modem society and ableto counter the negative impactsofmodem civilization. Cooperation and coordination among religions are required to refonnulate the vision,mission,strategy, and operational techniques ofreligious education. We should change the approach to religious education fromthe theologically minded one into that based on ethics in orderthat dialogical communication among religions and even different sects within religions is made possible.John Naisbitt's and Patricia Aburdane's predictionofa religious awakening in the21" century still needs considerable evidence to support its validity. The numberofreligious followershas indeed increased but practice in religious teachings is still oflow quality so that the increase has not significantly contributedto the fulfillmentofthe aspect ofsalvation in life in the fonn ofjustice, welfare, security, and consistence oflaw. The riots thathave broken out since early 1998 have also soiled the imageofreligion. The material aspects ofmodem or Western civilizationstill impress many and particularly those belonging to theyounger generation who are yet to find their identity. The Westhas become more confident in claiming its way as the way to thesalvation after the fallofthe Berlin wall, which has been a symbolofthe supremacy ofcommunism, in spite ofthe shOCk felt byboth the Western and Eastern blocs when the Islamic revolutionin Iran led by someone considered traditional succeeded in toppling the ruling Reza Pahlevi.Indonesia can be considered a state which is still faithful toreligion because no Indonesian is willing tobe called an atheistthough he is a communist. Indonesia can also be considered theworld's greatest Islamic state because its number ofIslamic followers is the largest in any country the world. Consequently,Islamic followers have a significant role in establishing salvation in life. Thath\ls also been the reason why the aforementioned riots have affected Islam's image. But it has not stoppedwith Islam.It has also reflected on other religions, blamed forbeing unable to bring salvation in life and, moreover, for beingunableto become an alternative to materialistic modem society.The solution is a religious education which is more ethics-basedin approach rather than solely theological]]>
<![CDATA[NAHDLATUL ULAMA: MENCARI KOMPROMI ISLAM DAN KEBANGSAAN ]]>
<![CDATA[Saefur Rochmat]]>
<![CDATA[ Humanika, Kajian Ilmiah Mata Kuliah Umum Vol 6, No 1 (2006): Humanika, Kajian Ilmiah Mata Kuliah Umum ]]>
Publisher : <![CDATA[Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/hum.v6i1.3811
<![CDATA[Indonesia merupakan salah satu negara yang mayoritas penduduknya beragama Islam, bahkan jumlah Muslimnya terbesar di dunia. Sebagaimana di negara-negara yang semisal, Indonesia mengalami kendala dalam masalah hubungan Islam dan negara (kebangsaan). Sebagian Muslim beranggapan Islam sebagai agama yang komprehensif jelas-jelas mengatur masalah negara ini. Mereka yakin kalau Nabi Muhammad SAW. sebagai pembawa risalah Islam juga memiliki visi untuk mendirikan negara. Kekhalifahan dipandangnya sebagai sistem pemerintahan negara Islam. Pandangan ini sudah mendapat kritik tajam pada abad ke-20. NU berhasil mengembangkan suatu pemikiran agama yang dikemas dalam kerangka negara bangsa. Negara bangsa bukan suatu yang tabu dalam Islam, karena kekhalifahan adalah hasil ijtihad para sahabat Nabi yang tidak tabu terhadap kritik. Yang dipentingkan Islam bukan bentuk negara, tapi suatu negara sebagai suatu alat untuk menjamin adanya tertib sosial, suatu prasyarat bagi tegaknya agama. Tidak heran bila NU berhasil mengembangkan suatu pemikiran yang mendukung eksistensi Pancasila dalam kapasitasnya sebagai dasar negara Indonesia yang sebenar-benarnya. Dan melalui Muktamar 1984, NU mempelopori mencabut Islam sebagai asas organisasi dan menggantinya dengan Pancasila. Pendirian NU tersebut memiliki dasar yang kokoh pada ajaran-ajaran agama yang dianutnya dan dirumuskan dalam Ahlus Sunnah wal Jama’ah (Aswaja). Aswaja adalah suatu sistem atau cara yang kembali pada QS al-Hajj 54 bahwa kebenaran harus dicari dengan nalar (logika) dan Abu Hanifah merupakan orang yang merintis cara berpikir Aswaja itu. Aswaja bukan suatu madzhab, tetapi manhaj al-fikr (cara berpikir, yakni suatu cara berpikir meletakkan aspek tawasuth, tasamuh, mengutamakan cara persuasif dan menghindari kekerasan sebagai dasar pijakan dalam memahami ajaran agama dalam rangka mencari jalan tengah, sebagai suatu bentuk kompromi antara idealita dengan kondisi empiris.]]>
<![CDATA[PARADIGMA HISTORIS PENDIDIKAN AGAMA AGAR DOKTRIN AGAMA FUNGSIONAL DI ERA MODERN ]]>
<![CDATA[Saefur - Rochmat]]>
<![CDATA[ Mozaik: Kajian Ilmu Sejarah Vol 4, No 1 (2008): Mozaik ]]>
Publisher : <![CDATA[Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/moz.v4i1.4391
<![CDATA[Abstrak: Paradigma historis pendidikan agama dimaksudkan agar agama itu fungsional dalam kehidupan modern. Untuk itu, agama harus ikut menangani permasalahan pada era modern ini, mengarahkan perkembangan ilmu modern, dan mengadopsi serta mengembangkan ide-ide dan konsep-konsep modern. Umat Islam perlu akrab dengan permasalahan kemodernan seperti negara bangsa, nasionalism, dan demokrasi. Model pendidikan agama berdasarkan paradigma historis itu menggabungkan pendekatan konvensional pendidikan agama yang bersifat dogmatis-normatif, pendekatan historis, dan pendekatan kontekstual. Model yang perlu dikembangkan berdasarkan pendekatan historis adalah Agama Reformis, dimana agama difungsikan sebagai motor penggerak perubahan, dengan menjadikan agama selalu bersentuhan dengan konsep-konsep modern, namun ia bersifat kritis terhadap pendekatan ideologis-revolusioner, sehingga ia mengembangkan pendekatan reformatif-evolusioner. Pendekatan historis dan kontekstual baik dapat digunakan sebagai metoda dalam penyampaian pendidikan agama agar doktrin agama itu fungsional dalam kehidupan modern. Adakalanya kita tidak dapat menggunakan kedua pendekatan secara bersama-sama dalam menjelaskan suatu materi pelajaran, namun salah satu dari pendekatan itu secara sendiri-sendiri dapat digunakan untuk menjelaskan materi pelajaran agama. Bahkan, baik pendekatan historis maupun kontekstual dapat digunakan pada Standar Kompetensi yang kelihatannya ekslusif dalam pendidikan agama, yaitu Al-Qur’an, Akidah, Akhlak, dan Fiqih. Satu-satunya Standar Kompetensi terkait erat dengan pendekatan historis dan kontestual adalah Tarikh dan Kebudayaan Islam.]]>
<![CDATA[PARADIGMA FEMINISME ISLAM: KELUARGA SEBAGAI SUATU TEAM ]]>
<![CDATA[Saefur - Rochmat]]>
<![CDATA[ Mozaik: Kajian Ilmu Sejarah Vol 2, No 1 (2007): Mozaik ]]>
Publisher : <![CDATA[Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/moz.v2i1.5540
<![CDATA[ABSTRAK Umat Islam dituntut bersifat responsif terhadap perkembangan ilmu pengetahuan dan teknologi bila mereka ingin memiliki andil dalam membangun peradaban yang humanis. Mereka tidak bisa tidak mengacuhkan konsep feminisme yang lahir dari perut peradaban Barat karena mereka berkepentingan membela kepentingan umat Islam sendiri, disamping sebagai suatu cara untuk ikut mengarahkan jalannya peradaban modern itu sendiri. Feminisme Islam merupakan suatu koreksi terhadap konsep feminisme Barat yang bersifat sekuler. Feminisme Sekuler merupakan suatu bentuk protes terhadap ajaran agama Kristen yang dinilainya bersikap diskriminatif terhadap wanita. Wanita disalahkan sebagai penyebab terusirnya Adam dan Hawa dari surga. Wanita juga inferior terhadap laki-laki karena dia diciptakan dari tulang rusuk Adam. Feminisme Sekuler merupakan suatu ideologi yang eksklusif karena hanya berpretensi memperjuangkan kepentingan wanita. Kaum feminis menilai keluarga tidak sebagai suatu team, melainkan suatu kontrak antara wanita dan laki-laki baik untuk kepentingan biologis maupun ekonomis. Masing-masing bersifat individualis sehingga rumah tangga mudah sekali berantakan. Sebaliknya Feminisme Islam dibangun di atas suatu fondasi yang memandang keluarga sebagai suatu team. Dalam kasus tragedi terusirnya Adam dan Hawa, Islam menimpakan kesalahan kepada keduanya. Hawa juga tidak diciptakan dari tulang rusuk Adam, melainkan dari “bahan baku” yang sama (min nafsin wahidatin) karena Allah mencaiptakan manusia secara berpasangan. Dengan demikian, pilar rumah tangga adalah suami dan isteri dan masing-masing bertanggung jawab atas utuhnya bangunan rumah tangga.]]>
<![CDATA[ABDURRAHMAN WAHID DAN MODERNISASI PENDIDIKAN PESANTREN ]]>
<![CDATA[Saefur Rochmat]]>
<![CDATA[ ISTORIA: Jurnal Pendidikan dan Sejarah Vol 14, No 1 (2018): ISTORIA Edisi Maret 2018, Vol. 14, No.1 ]]>
Publisher : <![CDATA[Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/istoria.v14i1.19397
<![CDATA[Sudah lebih dari 8 Indonesia belum bisa bangkit dari situasi krisis ekonomi, hal ini terjadi karena Indonesia mengalami krisis multidimensional yang muaranya adalah krisis budaya. Benar kata Tony Barnett, kita tidak kekurangan tenaga profesional dalam bidang ilmu pengetahuan dan teknologi, namun permasalahannya terletak pada konteks budaya bagi impelentasi keputusan teknis. Max Weber juga berkeyakinan kalau pemikiran agama mempunyai pengaruh besar bagi diterimanya sistem industri kapitalis. Atau dengan kata lain, industri modern berkembang di Eropa setelah tersebarnya teologi Protestan dari Jean Calvin. Hal itu menyanggah pandangan bahwa agama merupakan unsur yang paling sulit mengalami perubahan dan perubahannya itu bersifat reaksioner terhadap perubahan masyarakat. Islam belum bisa tampil sebagai peradaban yang unggul karena belum berhasil mengembangkan suatu pemikiran keagamaan yang menyeluruh. Dalam kasus Indonesia, umat Islam dituntut mampu merumuskan budaya Islam Indonesianis. Pembaharuan Islam masih bersifat parsialis karena hanya didasarkan pada aspek rasio (bersifat normatif berdasarkan al-Qur’an dan Hadits) dan melupakan tradisi bangsa Indonesia. Akibatnya, pembaharuan itu ditentang oleh mereka yang tinggal di daerah pedesaan yang hidup selaras dengan tradisi.]]>
<![CDATA[TEOLOGI, KEKUASAAN, DAN KEADILAN DALAM PERSPEKTIF SEJARAH ISLAM ]]>
<![CDATA[Saefur Rochmat]]>
<![CDATA[ ISTORIA: Jurnal Pendidikan dan Sejarah Vol 7, No 1 (2008): ISTORIA Edisi Maret 2018, Vol. 7, No.1 ]]>
Publisher : <![CDATA[Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/istoria.v7i1.6305
<![CDATA[AbstractIt is very often for some people to define theology as the core of Islamic teachings in the regard of its content as the science of God. It has Arabic similar terms such as Aqidah and Kalam for explaining the principles of God. It is not surprisingly that Moslem should deal with the issues of theology since the early history of Islam, but why do appear some conflicts in the matters of theology.Theological controversies are something inherent regarding theology is the result of man’s thinking which are bound by the limits of space and of time as the contexts. In other words, theology is the application of the principle of universalism of Islamic teachings in the certain contexts of space and time. Consequently theology is improperly to be claimed as having a universal application. That is why theology is different from iman (belief). It is believed by the Sufis who evaluate correctly that theology does not have an in-depth feeling of spirituality due to its main focus on the use of ratio for the elaboration. Meanwhile iman exists in all religions theology exists in the religions which deal with the matters of worldly affairs, especially in monotheist religions such as Yew, Christian, and Islam.Theology is in great need at the time of crisis such as at the time of the death of Muhammad PBUH the prophet. Indeed at that time theology has not developed well and be arranged systematically as today. We have some theological groups such as Shiite, Sunni, Khawarij. And in Indonesia we have Muhammadiyah, Nahdlatul Ulama, and PKS which all of them come from the Sunni sect. It is possible to notice them from their different socio-cultural background. In other words, socio-cultural background influence the form of theology.Keywords: theology, belief, Sunni, Shiite, Muhammadiyah, NU, and PKS.]]>
<![CDATA[PENANAMAN NILAI-NILAI NASIONALISME DALAM PEMBELAJARAN SEJARAH DI SMA NEGERI 2 WATES, KULON PROGO ]]>
<![CDATA[Saefur Rochmat]]>;
<![CDATA[Diana Trisnawati]]>
<![CDATA[ ISTORIA: Jurnal Pendidikan dan Sejarah Vol 13, No 2 (2017): ISTORIA Edisi September 2017, Vol. 13, No.2 ]]>
Publisher : <![CDATA[Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/istoria.v13i2.17736
<![CDATA[AbstractThis study aims to: (1) Outlining the history of the learning process in SMA Negeri 2 Wates, Kulon Progo, and (2) Describe efforts to inculcate nationalism in the teaching of history in SMA Negeri 2 Wates, Kulon Progo. The method used in this research is descriptive qualitative research method. The data collection is done through in-depth interviews, direct observation and recording of documents. The results showed that the teaching of history in SMA Negeri 2 Wates do in the classroom during school hours and outside the classroom takes place through extra-curricular activities. Teachers deliver material as specified in the curriculum with the methods and media that support student success. Planting the values of nationalism done in several ways, namely to integrate in subjects such as history subjects, and the subjects Civics. In addition, the values of nationalism is also implanted through habituation attitude in the school environment, such as mutual cooperation, courtesy, tolerance, and so on. Keywords: Nationalism, Teaching History, SMA Negeri 2 Wates.]]>
