Proceedings of Annual Conference for Muslim Scholars
PROCEEDINGS AnCoMS:Publikasi artikel dari hasil konferensi CETAK, dan menggunakan ISBN; Terbitan pertama 2017 dan kedua 2018; artikel yang dionline kan ini bertujuan memudahkan pembaca dan penulis untuk mengakses artikel secara during dan memudahkan untuk di unduh serta disebarkan. Mulai Terbitan Ke TIGA tahun 2019 ini menggunakan E-ISSN. Konferensi dilaksanakan oleh Kopertais Wilyah IV setiap tahun, mengupas tentang kajian-kajian keislaman dan multidisipliner, konferensi ini pertama dilaksanakan pada tahun 2017; Karya-karya pemikiran intelektual muslim dalam merespons perubahan dunia masih sangat dinantikan, terutama produk pemikiran ilmiah dengan basis nilai-nilai keislaman; Bidang: 1. Muslim Polity perspective of Islamic Thought 2. Muslim Polity perspective of Islamic Education 3. Muslim Polity perspective of Islamic Communication 4. Muslim Polity perspective of Islamic Law 5. Muslim Polity perspective of Islamic Culture and Civilization 6. Muslim Polity perspective of Interdisciplinary and Multidisciplinary.
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<![CDATA[Survei Bibliografi Kajian Tafsir dan Fikih di Pondok Pesantren: Kajian Atas Materi Radikalisme dalam Literatur Pesantren dan Respon Kiai Terhadapnya ]]>
<![CDATA[Ahmad Fawaid]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.118
<![CDATA[This paper attempts to figure out the bibliographical survey of Quranic exegesis (tafsīr) and Islamic jurisprudence (fiqh) in the three largest pesantren located at “Tapal Kuda” regencies of East Java, including Pesantren Zainul Hasan Genggong, Pesantren Nurul Jadid Paiton, and Pesantren Salafiyyah Syafi’iyah Sukerojo. This survey is based on an investigation of narratives on radicalism in these pesantren in terms of the Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn al-Suyūṭī’s exegesis work Tafsīr al-Jalālayn, and Abu Shujā’s jurisprudential work Fatḥ Al-Qarīb. By uing reception theory, this research is aimed to reveal the ways Moslem teachers (kiai or ustādh) of tafsīr and fiqh in these pesantren responded to the common stereotypical assumptions on ‘static, unchangeable, traditional’ pesantren, and the ways they provide reasonable conditions of the pesantren’s impunity in dealing with these stereotypes. The research of this study includes: (1) pesantren literatures on the basis of intellectual genealogical system; and (2) three strategies typically used by some kiais in reducing narratives on radicalism, such as historical, intertextual, and nationalism studies. In order to build a contra-narratives on radicalism, this research argues that Islamic jargon Raḥmatan li al-‘alamīn, especially in Tapal Kuda regencies, is partly interdependent on kiai’s cultural perceptions.]]>
<![CDATA[Dari Saracen Sampai MCA dan Masa Depan Islam Moderat di Indonesia ]]>
<![CDATA[Muhammad Asrori]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.119
<![CDATA[Moderate is the original character of Islam, including Islam of Indonesia. Islam of Indonesia has been living harmony in the life of a nation, religious, although in a different perspective, interpretation and point of view. But everything is still reasonable limits and dynamic. Moderate Islam is suddenly threatened after the development of social media and online media that can be accessed easily and cheaply. Especially after the emergence of groups that spread the hoax, hate speech and SARA (ethnicity, religion, race, and inter-group relations) sentiment. The group is developed a new perspective that tends to be radical, scripturalist and rigid. Worse, they use religion as a weapon just for his political interests in the name of da’wâh and jihâd. Here is a big challenge for the existence of moderate Islam in Indonesia]]>
<![CDATA[Visi Moderat Islam ]]>
<![CDATA[Ahmad Luthfi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.120
<![CDATA[Why did the early religion of its potential be a clue to God turn out to be fragmented in a binnary opposition matrix? From this anxiety the author focuses on the Binnary Opposition, which derives two sub-formulations of the problem. First, how to unravel the perspective of binnary opposition, which became the root of religious primordiality? Second, how to put the future religious perspective in interdependent position ?. What is the purpose of the speaker, from the first sub-formulation of the problem, is to explore the process of establishing a binnary opposition perspective in religion, while the second sub-formulation of the problem is to formulate a future religious perplexity in harmony with the moderate vision of Islam. to review the problem formulation we use the Interrelegious studies approach by utilizing cosmothreandic theory of Raymond pannikar. From this approach it is concluded from the formulation of the first problem, that the Islamic discourse which moves on the level of binnary opposition on its essential is Islam in the logos matrix. This matrix necessitates categories such as Substantial Islam and formalists. With this comes the tension between one another. While from the formulation of the second problem, to go to the moderate vision of Islam needs to replace the perspective of Islam that leads to interdependent position. In this sphere Islam is no longer relying on the analysis of binnary opposition but on the vision of justice and humanity.]]>
<![CDATA[Menggagas Tafsir Harmonis di Indonesia: Reinterpretasi QS. Ali Imran [3]: 110 dalam Perspektif Psikologi ]]>
<![CDATA[Ulya Fikriyati]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.121
<![CDATA[As a majority group in Indonesia’s plural society, Moslem groups have great potential role as agents of peace and security. It doesn’t mean to castrate the active role of other religions followers, but each group has equal responsibilities and obligations in maintaining the integrity of the Indonesian nation in different way. This article seeks to offer a reinterpretation of the “khayr ummah” verse contained in the QS. Āli 'Imrān [3]: 110. The selection of this verse was based on the possibility of conflict that grows from a less precise understanding of the verse in plural society interactions. To interpret the verse, the author uses a psychological approach using five dangerous ideas as the theoretical framework. Reinterpretation of selected verses is expected to provide new insight and perspective in addressing the label “khayr ummah” that was pinned on Muslims wisely and proportionately.]]>
<![CDATA[Nalar Moderatisme Islam dalam Kitab Sharah Al-Kawakib Al-Lamaah Karya Kiai Abul Fadhal Senori Tuban ]]>
<![CDATA[Wasid Wasid]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.122
<![CDATA[Aswaja adalah aliran dalam Islam yang diidentikkan mengikuti tradisi bermadhab dalam ber-Islam (dalam Akidah, fikih, dan tasawuf). Pilihan bermadhab ini bukan hanya sebatas mengikuti pendapat para ulama, tapi sekaligus mengikuti pola pikir dan tindakannya dalam melihat berbagai persoalan dengan perspektif moderasi. Karenanya, lahirnya wacana Aswaja dalam turast karya pesantren yang ditulis oleh para kiai adalah dalam rangka memperkuat basis ideologi yang dianut; sebagai penganut setia Islam Aswaja. Hal ini cukup beralasan bahwa karya-karya yang ada hubungan dengan Aswaja senantiasa hadir sebagai counter terhadap maraknya fundamentalism dan liberalism, yang sama-sama ekstrem menolak tradisi bermadhab. Salah satu karya itu adalah tulisan Kiai Abul Fadhal Senori yang berjudul Sharah al-Kawakib al-Lama’ah. Ulasannya cukup detail, bukan saja soal menafsirkan makna Aswaja. Tapi, sekaligus penegasan yang ilmiah untuk tidak memasukkan sebagai kelompok Aswaja kepada aliran fundamentalis yang cenderung tekstualis dan aliran liberalis yang rasionalis serta menyebut ancaman keduanya bagi nilai-nilai moderasi model Aswaja]]>
<![CDATA[Quo Vadis UU Ormas dalam Dinamika Gerakan Islam Indonesia ]]>
<![CDATA[Agus Irfan]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.123
<![CDATA[This article discusses the ‘Quo Vadis Act’ on Mass Organizations law No 2, 2017 throughout the dynamics of the Islamic movement in Indonesia which will be described in two sub-formulation of the problems: 1. What are the motive and purpose of the birth of the Ordinance Act? 2. How does the response of the Islamic groups movement in Indonesia in seeing the mass organizations law? Furthermore, the results show that in order to protect the sovereignty of the Unitary Republic of Indonesia from radical ideas that contradict Pancasila as the ideology and philosophy of ‘NKRI’, the government has issued the Ordinance Act. Moreover, various responses appear; the anti-mainstream Islamic movement group represented by Hizb Tahrir Indonesia (HTI) has rejected the birth of the mass organization law. Although the reason for the birth of the law is considered as violating the freedom of human rights, however, the rejection is actually more to the historical-ideological reason. They consider that as an ideology of the country, Pancasila does not represent the teachings of Islam that requires the formalization of sharia. Meanwhile, for the mainstream Islamic group represented by Nahdlatul Ulama (NU), the ideology issued is an ijtihâdî region which focuses on the welfare and implemented on the basis of mutual commitment (al-Muslimūn bisyurūthihim). With that benefit approach, hence the birth of this social organizations act is judged appropriate at least as a preventive and a protective measures which have been undertaken by the government to maintain the integrity of NKRI and Pancasila as the ideology of the country.]]>
<![CDATA[Local Muslim Heritage: Pelestarian Warisan Budaya Pesantren di Tegalsari Ponorogo ]]>
<![CDATA[Dawam Multazamy Rohmatulloh]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.125
<![CDATA[Pesantren Tegalsari Ponorogo is one of the eldest pesantren existed and been a learning place for many popular clerics and public figures in Nusantara, especially in Java. Though this pesantren is currently not even active as a learning institution, its cultural heritage that left by Kiai Ageng Muhammad Besari is still being preserved. By using ethnography-qualitative research method, found that there are still so many of those cultural heritage, in physical form or ritual one. Some of them are kitab kuning manuscripts and ritual of ujud-ujudan, utawen, and shollallohu’ syi’iran. And till nowadays, this preservation act is still dynamically going under variety of support of the society.]]>
<![CDATA[Ashab Al-Jawiyyin In Haramain: Sosio-Religius Islam Nusantara Activism On Century 17 And 18 ]]>
<![CDATA[Muhammad Fazlurrahman Hadi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.126
<![CDATA[Berangkat dari pernyataan, penyebaran Islam merupakan proses yang sangat penting dalam sejarah Indonesia, tetapi juga yang paling tidak jelas. Maka merasa perlu untuk mengkaji kembali diskursus yang selalu meresahkan para sejarawan, yaitu dibawa oleh para wirausahawan atau para guru-guru tasawuf; wilayah mana di antara nusantara yang luas, sebagai daerah pertama yang menerima ajaran Islam; jaringan ulama’ dengan pusat Islam di Makkah dan Madinah; lalu korelasi seperti apa yang terjadi antara religi-intelektualisme Islam dengan pembaharuan Islam Nusantara di abad ke- 17 dan 18. Sehingga dari makalah ini diharapkan dapat menekankan sejarah-sosial serta intelektual yang kemudian dapat mereformulasi tradisi, sehingga tak lagi terabaikan seperti studi-studi terdahulu tentang peran para ulama’ di Nusantara untuk menjaga NKRI. Kajian ini merupakan pengkajian pustaka (library research), menggunakan jenis kualitatif dengan model historis faktual. Dari diskursus ini ditemukan, bahwa ulama’ atau kaum cendekiawan Muslim dianggap sebagai pihak yang bertanggung jawab, karena meletakkan dasar agama bagi sentimen anti-kolonial yang kemudian ditransformasi menjadi sebuah ideologi jihad yang berada dibalik pemberontakan melawan kolonial. Akhirnya dapat ditarik sebuah konklusi, yaitu para pelajar yang kembali dari Haramain tampaknya ada dua jenis, yakni mereka yang menentang ide-ide para reformis-Muslim dan mereka yang mendukung.]]>
<![CDATA[Mbah Kholil Bangkalan: Titik Simpul Relasi Ulama Madura, Nusantara dan Haramain ]]>
<![CDATA[Muniri Muniri]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.127
<![CDATA[Mbah Kholil Bangkalan is a phenomenal Kyai, he was having role to educate his studens to be knowledgeable, insightful, firmness and integrity, both of religion and nation. His wisdom is combined with ability to give ijazah of inner strength to resist Dutch colonialism. All The Kyai at that time, were making ijma' sukuti (silent agreement), for santri who want to continue their study to Mecca and hwo want to build islamic boarding school, they have to have blessing from Mbah Kholil Bangkalan. Based on ijma’ sukuti, he was called Kyai Labang. Almost the Kyai phenomenal in Java-Madura, even up to foreign countries quite a lot of geneologis related to the scientist with Mbah Kholil Bangkalan. The genealogical relationship of the scientists will be requied by studying or ever "nyantri" or single teacher. This relationship, is very useful to build a network of resistance against Dutch colonialism and Islamic da'wah.]]>
<![CDATA[Strategi Adaptasi Minoritas Muslim Dengan Budaya Lokal di Wilayah Suku Tengger Kabupaten Pasuruan ]]>
<![CDATA[Ahmad Marzuki]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
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DOI: 10.36835/ancoms.v0iSeries 1.128
<![CDATA[Masyarakat suku tengger yang bermukim di kaki gunung Bromo dengan segala distingsinya mampu menyita perhatian dari berbagai pihak, baik dari kalangan pribumi atau bahkan luar negeri. Hal ini tidak lepas dari budaya lokal masyarakat tengger yang tetap bertahan dan berkembang dengan warna-warni budaya sebagai identitas kepribadian mereka. Ragam upacara adat atau budaya lokal yang berkembang di wilayah suku Tengger sering kali menimbulkan dilema bagi minoritas muslim yang hidup di daerah ini. Apakah tradisi-tradisi ini membawa kepada kesyirikan karena menyajikan sesajen pada roh para leluhur yang artinya mempercayai adanya kekuasaan selain Allah. Selain itu juga pada pelaksanaanya lebih banyak menggunakan unsur budaya Hindu Mahayana. Maka disinilah minoritas Muslim diharuskan bersikap selektif dan berpengetahuan luas. Minoritas Muslim harus benar-benar melihat dengan jeli sisi lain dari budaya yang ada dari berbagai perspektif Islam, bersikap cerdas dalam melihat situasi kondisi masyarakat yang berbudaya sehingga tidak mudah menyalahkan atau menganggap sesuatu bernilai negatif, seperti penilaian terhadap suatu budaya itu adalah bid’ah.]]>
