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All Journal Historia: Jurnal Pendidik dan Peneliti Sejarah WALISONGO Al-Ulum Jurnal Pendidikan Islam Walisongo: Jurnal Penelitian Sosial Keagamaan Panggung SOSIOHUMANIKA Tawarikh : Journal of Historical Studies Hanifiya: Jurnal Studi Agama-Agama JAZIRAH: JURNAL PERADABAN DAN KEBUDAYAAN
Sulasman Sulasman
State Islamic University Of Sunan Gunung Djati Bandung
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Social Sciences

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RELATION BETWEEN PANCASILA AND ISLAMIC VALUES ON RELIGIOUS FREEDOM Sulasman, Sulasman; Dewi, Eki Kania
Al-Ulum Vol 14, No 2 (2014): December
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

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The discourse of religious harmony and freedom is still a current study and much studied through various approaches, including in the perspective of history, sociology, and culture. In Indonesia, normatively, the practices of religious harmony and freedom are referred to both Islamic religion and Pancasila values. The two normative references are positioned in line. Thus, even for the people, Pancasila has a spirit of Islam, because the framers of Pancasila (and Konstitution UUD 1945) are Moslem like Muhammad Yamin and Sukarno. Consciously or not, the Islamic teaching viewed by those framers of Pancasila absorbed into the values of Pancasila. Therefore, it is fair enough that Pancasila and Islam have harmony and conformity, including the concepts of religious harmony and freedom. Wacana kerukunan dan kebebasan beragama masih menjadi kajian aktual  dan banyak dikaji melalui berbagai pendekatan, diantaranya dalam perspektif sejarah, sosiologi, dan budaya. Di Indonesia, secara normatif,  praktik kerukunan dan kebebasan beragama mengacu pada nilai agama Islam dan Pancasila sekaligus. Kedua acuan normative tersebut diposisikan sejalan. Bahkan bagi sebagian kalangan Pancasila memiliki ruh ajaran Islam, karena para perumus Pancasila (dan UUD 1945) adalah umat Islam, seperti Muhammad Yamin dan Soekarno. Disadari atau tidak, ajaran Islam yang dipersepsi para perumus Pancasila tersebut meresap kedalam Pancasila. Oleh karena itu, wajar apabila antara Pancasila dan Islam memiliki keselarasan dan kesesuaian, termasuk dalam hal konsep kerukunan dan kebebasan beragama.
RELATION BETWEEN PANCASILA AND ISLAMIC VALUES ON RELIGIOUS FREEDOM Sulasman, Sulasman; Dewi, Eki Kania
Al-Ulum Vol 14, No 2 (2014): Al-Ulum December
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

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The discourse of religious harmony and freedom is still a current study and much studied through various approaches, including in the perspective of history, sociology, and culture. In Indonesia, normatively, the practices of religious harmony and freedom are referred to both Islamic religion and Pancasila values. The two normative references are positioned in line. Thus, even for the people, Pancasila has a spirit of Islam, because the framers of Pancasila (and Konstitution UUD 1945) are Moslem like Muhammad Yamin and Sukarno. Consciously or not, the Islamic teaching viewed by those framers of Pancasila absorbed into the values of Pancasila. Therefore, it is fair enough that Pancasila and Islam have harmony and conformity, including the concepts of religious harmony and freedom.----- Wacana kerukunan dan kebebasan beragama masih menjadi kajian aktual  dan banyak dikaji melalui berbagai pendekatan, diantaranya dalam perspektif sejarah, sosiologi, dan budaya. Di Indonesia, secara normatif,  praktik kerukunan dan kebebasan beragama mengacu pada nilai agama Islam dan Pancasila sekaligus. Kedua acuan normative tersebut diposisikan sejalan. Bahkan bagi sebagian kalangan Pancasila memiliki ruh ajaran Islam, karena para perumus Pancasila (dan UUD 1945) adalah umat Islam, seperti Muhammad Yamin dan Soekarno. Disadari atau tidak, ajaran Islam yang dipersepsi para perumus Pancasila tersebut meresap kedalam Pancasila. Oleh karena itu, wajar apabila antara Pancasila dan Islam memiliki keselarasan dan kesesuaian, termasuk dalam hal konsep kerukunan dan kebebasan beragama.
PEACEFUL JIHĀD DAN PENDIDIKAN DERADIKALISASI AGAMA Sulasman, Sulasman
WALISONGO Vol 23, No 1 (2015): "PENDIDIKAN DAN DERADIKALISASI AGAMA"
Publisher : LP2M UIN Walisongo Semarang

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The Islamic Boarding School (Pondok Pesantren) Miftahul Huda was originatellyidentical with the radicalism movement not only because of its exclusivism in religiousactivities, the criticism toward the government, but also the identification of itsmembers with DI/TII movement and FPI. In line with internal and external dynamics,this boarding school reoriented its movement from physical jihād to the path ofeducation and peaceful dakwah or in Lukens-Bull’s perspective it is so-called peacefuljihād. The process of self-domestication and the movement of de-radicalization in thisboarding was executed by six ways. They are internalizing the values of boardingschool, increasing the Islamic perspective, adopting schools system, providing theeducation of hubb al-waṭan, using local wisdom, and developing skill education. Thestrategy of de-radicalization applied by Miftahul Huda Islamic Boarding School isdivided into three efforts; preventive de-radicalization, preservative de-radicalization,and curative de-radicalization. The results was shown that the students, alumni, andthe boarding schools incorporated in Miftahul Huda Islamic boarding schoolnetworking system that appears in peace, moderate, and tolerance appearance.***Pondok Pesantren Miftahul Huda semula identik dengan gerakan “radikal” baikkarena pandangan eksklusivismenya dalam beragama, kritisisme terhadapPemerintah, maupun karena keidentikkan beberapa personalnya dengan gerakanDI/TII dan FPI. Sejalan dengan dinamika internal dan eksternal, pondok pesantrenini pun mereorientasi gerakannya dari jihād fisik ke jalur pendidikan dandakwah damai atau dalam perspektif Lukens-Bull dikenal sebagai jihad damai(peaceful jihād). Proses menjinakkan diri dan gerakannya, yang dikenal denganderadikalisasi, dilalui oleh pondok pesantren ini dengan enam cara, yakni internalisasinilai-nilai pesantren, perluasan perspektif keislaman, adopsi sistemsekolah, pendidikan hubb al-waṭan, penggunaan local wisdom, dan pendidikanketerampilan. Upaya deradikalisasi yang dilakukan Pondok Pesantren MiftahulHuda berkisar pada tiga strategi, yakni pencegahan, pemeliharaan budaya damai,dan pemulihan bagi yang terdampak radikal. Hasilnya, para santri, alumni, danpesantren yang tergabung dalam sistem jaringan Pondok Pesantren MiftahulHuda muncul dalam wajah damai, moderat, dan toleran.
The Role of Hizbullah in the Time of Indonesian Revolution in Bandung, 1945-1946 Sulasman, Sulasman
SOSIOHUMANIKA Vol 7, No 1 (2014)
Publisher : ASPENSI in Bandung, Indonesia

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ABSTRACT: Hizbullah, its meaning is the army of Allah (God), established at the time of the Japanese occupation in Indonesia (1942-1945), and has been restructured after the proclamation of independence along with the spirit of revolution in Indonesia (1945-1950). Hizbullah was founded because the Muslims young people feel to have an obligation in assisting the nation-state and religious struggle to be free from the colonialism in Indonesia. This article attempts to explain the position and role of Hizbullah organization, which was established after the proclamation of Indonesian independence by the creativity of local Muslims young people. Increased establishment of semi-military organizations, including the Hizbullah organization in Bandung, is the reaction of the arrival of the Allied Forces in Indonesia. British Allied Forces, which accompanied by the Dutch NICA (Netherland-Indies Civil Administration), their arrival was greeted by Indonesian people with a sense of suspicion and awareness of independence. One of the incidents between British Allied Forces and Dutch NICA, after arriving in Bandung, against the people of Indonesia that involves the TKR (Indonesian Peoples Security Army) and Hizbullah, is the Fokkerweg bettle in Bandung city. This battle lasted for 3 days and 3 nights. The battle was fierce, which is characterized by a combination between frontal attacks and diplomacy. This suggests that the position and the role of Hizbullah, in the context of Indonesias independence struggle, is very important and has contributed greatly to the formation of TKR, which later became the TNI (Indonesian National Army).KEY WORD: Hizbullah, revolution, Bandung city, the role and function, freedom and independence, organization and struggle, and Indonesian army. RESUME: “Peranan Hizbullah pada Masa Revolusi Indonesia di Bandung, 1945-1946”. Hizbullah , artinya tentara Allah, didirikan pada saat pendudukan Jepang di Indonesia (1942-1945) dan telah direstrukturisasi setelah proklamasi kemerdekaan bersama dengan semangat revolusi di Indonesia (1945-1950). Hizbullah didirikan karena orang-orang muda Islam merasa memiliki kewajiban untuk membantu perjuangan negara-bangsa dan agama agar bebas dari penjajahan di Indonesia. Artikel ini mencoba untuk menjelaskan posisi dan peran organisasi Hizbullah, yang didirikan setelah proklamasi kemerdekaan Indonesia oleh kreativitas anak-anak muda Muslim setempat. Meningkatnya pendirian organisasi semi-kemiliteran, termasuk organisasi Hizbullah di Bandung, merupakan reaksi dari kedatangan Tentara Sekutu di Indonesia. Tentara Sekutu Inggris, yang diboncengi oleh NICA (Pemerintahan Sipil Hinda-Belanda) Belanda, kedatangan mereka disambut oleh rakyat Indonesia dengan perasaan curiga dan kesadaran akan kemerdekaan. Salah satu insiden antara Tentara Sekutu Inggris dan NICA Belanda, setelah tiba di Bandung, melawan rakyat Indonesia yang melibatkan TKR (Tentara Keamanan Rakyat) dan Hizbullah adalah pertempuran Fokkerweg di Kota Bandung. Pertempuran ini berlangsung selama 3 hari dan 3 malam. Pertempuran berlangsung sengit, yang ditandai oleh kombinasi antara serangan frontal dan diplomasi. Hal ini menunjukkan bahwa kedudukan dan peran Hizbullah, dalam konteks perjuangan kemerdekaan Indonesia, adalah penting dan telah memberikan sumbangan besar bagi pembentukan TKR, yang kemudian berubah menjadi TNI (Tentara Nasional Indonesia).KATA KUNCI: Hizbullah, revolusi, kota Bandung, peran dan fungsi, kebebasan dan kemerdekaan, organisasi dan perjuangan, serta tentara Indonesia.About the Author: Dr. Sulasman is a Senior Lecturer at the Department of Islamic Civilization, Faculty of Adab and Humanity UIN (State Islamic University) Sunan Gunung Djati, Jalan Jenderal A.H. Nasution No.105 Cipadung, Bandung 40614, West Java, Indonesia. Corresponding author is: sulasman14@yahoo.comHow to cite this article? Sulasman. (2014). “The Role of Hizbullah in the Time of Indonesian Revolution in Bandung, 1945-1946” in SOSIOHUMANIKA: Jurnal Pendidikan Sains Sosial dan Kemanusiaan, Vol.7, No.1 [Mei], pp.65-78. Bandung, Indonesia: Minda Masagi Press owned by ASPENSI, UNHAS Makassar, and UNIPA Surabaya, ISSN 1979-0112. Chronicle of article: Accepted (March 11, 2014); Revised (April 17, 2014); and Published (May 20, 2014).    
Political Dynamics in Cirebon from the 17th to 19th Century Suparman, Suparman; Sulasman, Sulasman; Firdaus, Dadan
TAWARIKH Vol 9, No 1 (2017)
Publisher : ASPENSI in Bandung, Indonesia

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ABSTRACT: After being left by Girilaya in 1662, the situation of Cirebon was not condusive. His generation, the Prince of Wangsakerta, was in the difficult situation because he was the prisoner of Trunojoyo in Kediri. Then, he asked for help to Sultan Ageng Tirtayasa of Banten to freed and protect him. Afterward, Sultan Ageng Tirtayasa inaugurated the Princes of Cirebon, namely: Syamsuddin Martawijaya as “Sultan Sepuh” or Old Sultan; Badrudin Kartawijaya as “Sultan Anom” or Young Sultan; and Pangeran Wangsakerta as “Panembahan” or Prime Minister of Carbon. After being together in Cirebon, there was quarrel though there was no civil war among them. The internal conflict of the Cirebon palace family gave chance to outside, which was VOC (Verenigde Oost-Indische Compagnie or Dutch East India Company) to do intervention. Finally, the VOC bound Sultans of Cirebon by variety of contracts (engagement) under the cloak to make a peace either to get commercial monopoly. Since 1681, the authority of Cirebon Sultans had experienced degeneration as the impact of change had brought Dutch colonialism. Althought, the title of Sultan was still carried, the authority had been disappeared. Every decision considered important things, including the change of Sultan had to get agreement from Governor-General in Batavia or Jakarta now. At 1809, H.W. Daendels organized government reorganization by issuing ”Reglement van Bestuur voor de Cheribonsche Landen” that ended the political authority of Cirebon Sultans. KEY WORDS: Political Dynamics; Internal Conflicts; History of Cirebon Sultanates; Reorganization; Dutch Colonialism.  About the Authors: Suparman, Sulasman, and Dadan Firdaus are the Lecturers at the Faculty of Adab and Humanities UIN SGD (State Islamic University, Sunan Gunung Djati) Bandung, Jalan A.H. Nasution No.105, Cipadung, Bandung 40614, West Java, Indonesia. For academic interests, the authors are able to be contacted via e-mail at: suparmanjassin@yahoo.comRecommended Citation: Suparman, Sulasman & Dadan Firdaus. (2017). “Political Dynamics in Cirebon from the 17th to 19th Century” in TAWARIKH: International Journal for Historical Studies, Vol.9(1), October, pp.49-58. Bandung, Indonesia: Minda Masagi Press and UIN SGD Bandung, ISSN 2085-0980.Article Timeline: Accepted (August 20, 2017); Revised (September 30, 2017); and Published (October 28, 2017).
The Process of Decolonization on Islamic Law in Indonesia: A Historical Perspective Sulasman, Sulasman
TAWARIKH Vol 8, No 2 (2017)
Publisher : ASPENSI in Bandung, Indonesia

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ABSTRACT: The process of decolonization on Islamic law in Indonesia had a long history, namely from the Islamic kingdoms period, Ducth colonial government, to post-colonial period. This paper aimed at describing and explaining how the process of decolonization on history of Islamic law in Indonesia was. The historical method was employed to account for the facts of history. Based on the facts of history, the process of decolonization on Islamic law in Indonesia coincided with the development of Islam in Indonesia. The application of the Islamic law in Indonesia could not be separated from the roles of Islamic kingdoms in spreading out the teachings of Islam. The arrival of the Dutch colonial has predisposed the application of the Islamic law in Indonesia. The Dutch colonial government applied the theory of “Receptio in Complexu” and the theory of “Receptie” in the Islamic law in Indonesia. Both of these theories gave a very strong influence in the Dutch legal system in Indonesia. The Proclamation of Indonesian Independence was the starting point of the struggle for legal structure changes by performing the decolonization of law, including Islamic law decolonization through the emergence of the “Receptie Exit” theory. This theory attempted to waive the Islamic law from the influence of decolonization and to direct that the Islamic law in Indonesia was based on Pancasila and the Constitution of 1945. This decolonization was designated by the emergence of Islamic law in the perspective of Indonesianness in the form of the Compilation of Islamic Law in Indonesia.KEY WORDS: Decolonization Process; Islamic Law; National Law System; Pancasila; Indonesia.About the Author: Prof. Dr. Haji Sulasman is a Lecturer at the Department of Islamic Civilization, Faculty of Adab and Humanities UIN SGD (State Islamic University, Sunan Gunung Djati) Bandung, Jalan A.H. Nasution No.105 Cipadung, Bandung 40614, West Java, Indonesia. For academic interests, the author is able to be contacted via e-mail at: sulasman@uinsgd.ac.idHow to cite this article? Sulasman. (2017). “The Process of Decolonization on Islamic Law in Indonesia: A Historical Perspective” in TAWARIKH: International Journal for Historical Studies, Vol.8(2) April, pp.131-142. Bandung, Indonesia: Minda Masagi Press and UIN SGD Bandung, ISSN 2085-0980.Chronicle of the article: Accepted (March 2, 2017); Revised (April 2, 2017); and Published (April 28, 2017).
The Heat of the Sunrise: The Suffering of Sukabumi People during the Japanese Occupation in West Java, Indonesia (1942-1945) Sulasman, Sulasman
TAWARIKH Vol 6, No 1 (2014)
Publisher : ASPENSI in Bandung, Indonesia

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ABSTRACT: This article aims to describe the sufferings of Sukabumi people at the time of Japanese occupation in West Java, Indonesia. For reconstructing the event, the historical method, which includes Heuristics, Critics, Interpretation, and Historiography, were used. The result of this study shows that at the beginning of its arrival, the Japanese military was enthusiastically welcomed by Sukabumi people. They hoped that the Japanese military could free the Indonesia people from the Dutch imperialism. In fact, that hope was not realized. The Japanese policies were disadvantageous for the Indonesian people. Those policies were emphasized more on how the Indonesian people help the Japanese to become the new imperialist which substituted the Dutch colonial government. The Japanese military had used the religious symbols such as the scholars and the “kyais” as a tool of propaganda to support their economic war program. The Japanese policies that involved the scholar figures had replaced the scholars’ and “kyais” position from the honoured one to become the dishonoured one. People assumed that they were responsible for suffering of Sukabumi people. The Sukabumi people suffered from poverty and systematic economic decreasing. As a result of the paddy collection and the “romusha” programs, there were many Sukabumi people who suffered from starvation, malnutrition, caused by the lack of food to be consumed. This situation was responsible for the people’s death of starvation. The life of Sukabumi people was physically and psychologically suffering under the Japanese occupation in West Java, Indonesia.KEY WORDS: Japanese occupation, Moslem scholar, propaganda, paddy collection and “romusha” programs, economic decreasing, and suffering of Sukabumi people.  About the Author: Dr. H. Sulasman is a Senior Lecturer at the Department of Islamic Civilization, Faculty of Adab and Humanities UIN (State Islamic University) Sunan Gunung Djati, Jalan A.H. Nasution, No.105 Cipadung, Bandung 40614, West Java, Indonesia. For academic interests, he can be contacted via e-mail at: sulasman14@yahoo.comHow to cite this article? Sulasman. (2014). “The Heat of the Sunrise: The Suffering of Sukabumi People during the Japanese Occupation in West Java, Indonesia (1942-1945)” in TAWARIKH: International Journal for Historical Studies, Vol.6(1) October, pp.93-104. Bandung, Indonesia: Minda Masagi Press and UNHAS Makassar, ISSN 2085-0980. Chronicle of the article: Accepted (September 17, 2013); Revised (June 25, 2014); and Published (October 28, 2014).
Kyai and Pesantren in the Islamic Historiography of Indonesia Sulasman, Sulasman
TAWARIKH Vol 4, No 1 (2012)
Publisher : ASPENSI in Bandung, Indonesia

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ABSTRACT: Diversity in the writing of history is not just about the topic but also about the object of study or research in the historical writing. Spanning the history of the Muslim community in Indonesia was started since the vast stretches of the Islamization process and economic and political power were formed to the resistance movement against the occupation of Western nations with a peak of Indonesia’s independence declaration. Therefore, in the historiography of the Islamic community in Indonesia is very improbable that the historians with all their limitations are able to describe or reconstruct the whole history of Muslims from the beginning until now. Nevertheless, the works of the writing on the history of Islam in Indonesia have been widely written, both by Indonesian and foreign writers. One important thing about the history of Islam in Indonesia is analyzing the roles and position of “pesantren” (Islamic boarding schools), “kyai” (Islamic religious scholars), and “santri” (Islamic students in boarding school). Therefore, if we discuss about resistance movement against the Western penetration in Indonesian history, there are many events related to the resistance movement of the Islamic society. KEY WORDS: The roles of kyai, pesantren, santri, Indonesian historiography, Islamic society, and diversity in history.About the Author: Dr. Sulasman is a Senior Lecturer at the Department of Islamic History and Civilization, Faculty of Adab and Humanities UIN (Universitas Islam Negeri or State Islamic University) Sunan Gunung Djati, Jalan Jenderal A.H. Nasution No.105 Cipadung, Bandung 40614, West Java, Indonesia. He can be reached at: sulasman14@yahoo.comHow to cite this article? Sulasman. (2012). “Kyai and Pesantren in the Islamic Historiography of Indonesia” in TAWARIKH: International Journal for Historical Studies, Vol.4(1) October, pp.67-82. Bandung, Indonesia: ASPENSI [Asosiasi Sarjana Pendidikan Sejarah Indonesia] and UVRI [Universitas Veteran Republik Indonesia], ISSN 2085-0980. Chronicle of the article: Accepted (August 5, 2012); Revised (September 9, 2012); and Published (October 28, 2012).
Islam, Seni Musik, dan Pendidikan Nilai di Pesantren -, Sulasman; Ainusyamsi, Fadlil Yani
PANGGUNG Vol 24, No 3 (2014): Identitas dalam Bingkai Seni
Publisher : LP2M ISBI Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26742/panggung.v24i3.120

Abstract

 The purpose of this study is to give a description about how the Islam views about art, especially music art. To explain about this purpose, the documentation study is applied in this research. The de- scription is done ontologically, epistemologically, and axiological. For that reasons, we can comprehend what the music is, how characteristic features and ways of working of the music, also we can know how and what for we play music. Furthermore, there will be a new paradigm about music art in the Moslem especially in Pesantren. This research use qualitative method and the result shows that Pesantren as the educational organization of Islam has its own contribution in instilling the values of theological, juri- dical, Islamic socio-cultural, and sophistical. Sphistical value in Pesantren has been put by purpose for cleansing up the soul. To provide the passion and meaning in the context of deepening enlightenment to students performed the internalization of sophistical values in Pesantren through the music. There are differences about art especially music art in Pesantren between Ulama of Ahlussunah and Ulama of Sufi. Regardless of the controversy between the music is halal or haram, the up growing phenomenon that is there are a many Pesantren which developing the music art. Music in Pesantren is not only just an art but also as a tool of increasing and helping the private and social of Santri. Keywords: Islam, Art, Music, Ulama, Pesantren    ABSTRAK Penelitian ini bertujuan untuk memberi gambaran bagaimana pandangan Islam tentang seni,  khususnya Seni Musik. Untuk menjelaskan tujuan ini, maka digunakan studi pustaka. Penjelasan dilakukan secara ontologis, epistemologis, dan aksiologis. Oleh karena itu, kita akan paham tentang musik, bagaimana ciri-ciri dan cara kerja musik, serta tahu alasan dan tujuan kita bermusik. Dengan demikian maka akan lahir paradigma baru tentang seni musik di ka- langan umat Islam khususnya di kalangan pesantren. Metode yang digunakan adalah kualita- tif dan hasil penelitian menunjukan bahwa pesantren sebagai lembaga pendidikan Islam telah berjasa dalam menanamkan nilai-nilai teologia, yuridis, sosio kultural Islam, dan nilai sufistik. Nilai sufistik di pesantren ditanamkan dengan tujuan untuk membersihkan kalbu dari segala kotoran jiwa. Untuk memberikan gairah pendalaman serta pemaknaan dalam rangka pence- rahan jiwa bagi santri dilakukan internalisasi nilai-nilai sufistik di pesantren  melalui musik. Terdapat perbedaan pandangan mengenai seni khususnya seni musik dikalangan pesantren yaitu antara  ulama ahlusunnah dan ulama sufi. Terlepas dari kontroversi antara halal dan haram nya musik, banyak pesantren yang mengembangkan seni musik. Musik di pesantren selain untuk seni juga dijadikan alat untuk  meningkatkan dan membantu pribadi dan sosial santri. Kata kunci: Islam, Seni, Musik, Ulama, Pesantren
PEACEFUL JIHĀD DAN PENDIDIKAN DERADIKALISASI AGAMA Sulasman, Sulasman
Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 23, No 1 (2015): Pendidikan dan Deradikalisasi Agama
Publisher : LP2M - Universitas Islam Negeri (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/ws.23.1.228

Abstract

The Islamic Boarding School (Pondok Pesantren) Miftahul Huda was originatelly identical with the radicalism movement not only because of its exclusivism in religious activities, the criticism  toward the government, but also the identification of its members with DI/TII movement and FPI. In line with internal and external dynamics, this boarding school reoriented its movement from physical jihād  to the path of education and peaceful dakwah or in Lukens-Bull’s perspective it is so-called peaceful jihād. The process of self-domestication and the movement of de-radicalization in this boarding was executed by six ways. They are internalizing the values of boarding school, increasing the Islamic perspective, adopting schools system, providing the education of hubb al-waṭan, using local wisdom, and developing skill education. The strategy of de­-radicalization applied by Miftahul Huda Islamic Boarding School is divided into three efforts; preventive de-radicalization, preservative de-radicalization, and curative de-radicalization. The results was shown that the students, alumni, and the boarding schools incorporated in Miftahul Huda Islamic boarding school networking system that appears in peace, moderate, and tolerance appearance.***Pondok Pesantren Miftahul Huda semula identik dengan gerakan “radikal” baik karena pandangan eksklusivismenya dalam beragama, kritisisme terhadap Pemerintah, maupun karena keidentikkan beberapa personalnya dengan gerakan DI/TII dan FPI. Sejalan dengan dinamika internal dan eksternal, pondok pe­santren ini pun mereorientasi gerakannya dari jihād fisik ke jalur pendidikan dan dakwah damai atau dalam perspektif Lukens-Bull dikenal sebagai jihad damai (peaceful jihād). Proses menjinakkan diri dan gerakannya, yang dikenal dengan deradikalisasi, dilalui oleh pondok pesantren ini dengan enam cara, yakni inter­nali­sasi nilai-nilai pesantren, perluasan perspektif keislaman, adopsi sistem sekolah, pendidikan hubb al-waṭan, penggunaan local wisdom, dan pendidikan keterampilan. Upaya deradikalisasi yang dilakukan Pondok Pesantren Miftahul Huda berkisar pada tiga strategi, yakni pencegahan, pemeliharaan budaya damai, dan pemulihan bagi yang terdampak radikal. Hasilnya, para santri, alumni, dan pesantren yang tergabung dalam sistem jaringan Pondok Pesantren Miftahul Huda muncul dalam wajah damai, moderat, dan toleran. 
Co-Authors Eki Kania Dewi Fadlil Yani Ainusyamsi, Fadlil Yani Firdaus, Dadan Khasanah, Alfiyyah Nur Lestari, Fathia Malisi, M. Ali Sibram Mohad, Abd Hakim Nurjaman, Ilham Muhamad Samsudin Samsudin Suparman Suparman