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1
Trocini, Federico. « Un omaggio a Sergio Romano ? Della differenza che corre tra il mestiere di storico e il mestiere di colui che racconta storie ». HISTORIA MAGISTRA, no 2 (novembre 2009) : 18–22. http://dx.doi.org/10.3280/hm2009-002003.
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- Referring to Seneca's well-known satirical text, the article makes fun of the recent congress held in Sergio Romano's honour. Contesting both his supposed moderatism, and his historical journalism, the article wants to show the factiousness of his political orientation and, more importantly, to draw attention to the differences - primarily, methodological - which distinguish the profession of the historian from that of someone who ‘tells stories'.Key words: Sergio Romano, Historian, Revisionism, Journalist, Moderatism, Berlusconism, Apocolocyntosis.Parole chiave: Sergio Romano, storico, revisionismo, giornalista, moderatismo, berlusconismo, apocolocintosi.
2
Miccione, Davide. « Il terzismo, malattia senile del moderatismo ». HISTORIA MAGISTRA, no 6 (août 2011) : 16–21. http://dx.doi.org/10.3280/hm2011-006003.
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Afwadzi, Benny, Miski Miski, Mila Aulia et Roudlotul Jannah. « Bagaimana Mahasiswa NU Memahami Islam Moderat ? » AL-MURABBI : Jurnal Studi Kependidikan dan Keislaman 9, no 2 (20 janvier 2023) : 12–31. http://dx.doi.org/10.53627/jam.v9i2.5054.
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Abstract: This research is motivated by many scholars who challenge NU, which is considered a moderate Islamic organization, and the meanings of the word moderate vary. On the other hand, moderate Islam is a solution to many students' radical thoughts and terror. By taking Unisma as the research object, this article focuses on two topics: NU students' interpretation of moderate Islam and the factors that influence this interpretation. This article is qualitative research using in-depth interviews with 12 students with various study program characteristics. The findings obtained from this study are, first, NU students interpret moderate Islam with three models: teachings, nation and state, and relations with modernity. These three understandings are separate from NU's moderate principles. Most NU students accept moderate Islamic terminology, but a small number of them reject it. Second, the moderatism of NU students is influenced by many factors, including family background, education, social media, environment, and association. Furthermore, this study accepts that moderatism in NU is not on the same line but also rejects research suggesting that NU students tend to be radical and intolerant. And association. Furthermore, this study accepts that moderatism in NU is not on the same line but also rejects research suggesting that NU students tend to be radical and intolerant. And association. Furthermore, this study accepts that moderatism in NU is not on the same line but also rejects research suggesting that NU students tend to be radical and intolerant.
Keywords: Doctrine, Moderate Islam, Modernity, Nation and State, NU students.
Abstrak: Penelitian ini dilatarbelakangi oleh banyak sarjana yang memberikan tantangan pada NU yang dianggap sebagai organisasi Islam moderat dan pemaknaan terhadap kata moderat yang bervariasi. Di sisi lain, Islam moderat merupakan solusi atas pemikiran radikal dan teror yang banyak dimiliki oleh mahasiswa. Dengan mengambil Unisma sebagai objek penelitian, artikel ini fokus pada dua topik, yakni interpretasi mahasiswa NU terhadap Islam moderat dan faktor-faktor yang mempengaruhi interpretasi tersebut. Artikel ini adalah penelitian kualitatif dengan metode wawancara mendalam kepada 12 mahasiswa dengan karakter program studi yang bervariasi. Temuan yang didapatkan dari penelitian ini adalah, pertama, mahasiswa NU menginterpretasikan Islam moderat dengan tiga model: ajaran, berbangsa dan bernegara, dan relasi dengan modernitas. Ketiga pemahaman tersebut tidak bertentangan dengan prinsip-prinsip moderat NU. Sebagian besar mahasiswa NU menerima terminologi Islam moderat, namun sebagian kecil dari mereka menolaknya. Kedua, moderatisme mahasiswa NU dipengaruhi oleh banyak faktor, diantaranya adalah latar belakang keluarga, pendidikan, media sosial, lingkungan, dan pergaulan. Lebih jauh, penelitian ini menerima anggapan bahwa moderatisme di NU tidak berada pada satu garis yang sama, tetapi juga menolak penelitian menyebut bahwa mahasiswa NU cenderung radikal dan intoleran.
Kata Kunci: Ajaran, Bangsa dan Negara, Islam Moderat, Mahasiswa NU, Modernitas.
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Soper, Steve. « Moderatismo e amministrazione nel granducato di Toscana : La carriera di Luigi Serristori and La ‘civil difesa’ : Economia, finanza e sistema militare nel Granducato di Toscana (1814–1859) ». Journal of Modern Italian Studies 22, no 4 (8 août 2017) : 530–32. http://dx.doi.org/10.1080/1354571x.2017.1350028.
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Hefni, Wildani, et Qurrotul Uyun. « Pendampingan Kader Pesantren Sebagai Aset Modal Sosial dalam Penguatan Moderasi Beragama ». Dimas : Jurnal Pemikiran Agama untuk Pemberdayaan 20, no 2 (22 décembre 2020) : 175. http://dx.doi.org/10.21580/dms.2020.202.5452.
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<p><em>Islamic boarding schools are an important element of education in Indonesia. Islamic boarding school educates students to understand and practice religion with a sense of tolerance and moderate. However, recently, the moderate nature of Indonesian Islam is challenged by the spirit of radicalism and conservatism Islam. In this context, this community service on mainstreaming religious moderation among students at Darus Sholah Islamic boarding school is very relevant to spread moderation and tolerant values in religious understanding. Strengthening religious moderatism among students at an Islamic boarding school is one of the strategies to prevent radicalism. Santri as a part of Islamic boarding schools plays an important role to build a social life in the process of socialization and internalization of socio-cultural values about harmony and peace as social capital. The result of this community service on strengthening religious moderatism among students of Islamic boarding schools will make the community of students at Islamic boarding school more aware and contribute to conveying religious understanding following the Islamic boarding school traditions.<strong></strong></em></p><p><strong><em> </em></strong></p><p>Pondok pesantren adalah satu elemen penting dalam dunia pendidikan di Indonesia. Pondok pesantren telah lama mengajarkan ilmu agama dengan nilai-nilai yang penuh toleransi dan moderat. Namun akhir-akhir ini, moderatisme Islam menghadapi tantangan dengan lahirnya pemahaman keislaman yang radikal dan konservatif. Dalam konteks ini, program pendampingan dan pemberdayaan kader pesantren di Darus Sholah menemukan relevansinya dengan tujuan untuk menguatkan serta menyebarluaskan pemahaman yang moderat dan toleran. Penguatan moderasi beragama dikalangan para santri merupakan salah satu strategi untuk mencegah lahirnya radikalisme. Santri sebagai bagian tak terpisahkan dari dunia pesantren memiliki peran yang cukup signifikan untuk menumbuhkan kehidupan sosial yang harmoni dan penuh dengan nilai perdamaian. Hasil dari pendampingan ini diharapkan dapat memberikan manfaat khususnya kepada para kader pesantren untuk lebih sigap dalam membumikan nilai-nilai pesantren yang moderat dan toleran. <em></em></p>
6
Micocci, Andrea. « The Perfidy of Moderatism ». International Review of Sociology 17, no 1 (mars 2007) : 187–201. http://dx.doi.org/10.1080/03906700601129947.
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Masruroh, Sayidah Afyatul, Siti Mutmainah, Vita Juanita, Moh Ali Aziz et Sokhi Huda. « Manifestation of Religious Moderation in Multicultural Metropolitan Community Surabaya ». MUHARRIK : Jurnal Dakwah dan Sosial 5, no 1 (18 juillet 2022) : 127–48. http://dx.doi.org/10.37680/muharrik.v5i1.1461.
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This article describes the manifestation of religious moderatism in the Surabaya urban multicultural community. This study aims to reveal symbol of religious moderatism, involvement of figures in the practice of religious moderatism, religious rituals, and social values are manifested from the attitude of religious moderatism in the Surabaya urban multicultural community. The results of this study show that the religious tolerance that exists in multicultural and multi-religious communities in Surabaya is reflected in the manifestation of religious moderatism in the form of specific symbols shown by the people of Surabaya in social interaction. In addition, the involvement of community leaders, religious leaders, and regional leaders who work together to strengthen religious moderation also are needed. The attitudes and behaviour of Surabaya people in interacting with the multi-religious community. The Last, namely the form of values that appear in the civilized, balanced, tolerant behaviour of Surabaya people, deliberation, prioritizing priorities, spreading peace, dynamic and innovative, firm, the principle of equality, always taking the middle way or wasathiyyah. This study argues that the synergy of all parties plays an essential role in the growth, preservation, and development of religious moderatism in a multicultural metropolitan society.
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Habudin, Ihab. « DISKURSUS FEMINISME DALAM HUKUM KELUARGA ISLAM PADA SITUSWEB ISLAM INDONESIA : RESPONS KELOMPOK ISLAM KONSERVATIF DAN ISLAM MODERAT ». Al-Ahwal : Jurnal Hukum Keluarga Islam 12, no 1 (29 août 2020) : 99. http://dx.doi.org/10.14421/ahwal.2019.12108.
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This article discusses intensively the discourse between those who support and against feminism within Indonesian Muslims. The two groups are represented by almanhaj.or.id and islami.co. The author compares three fundamental aspect of feminis legal theory: the position of men and women in Islamic family law; assumptions and relationship towards men and women; and accommodation of womaen’s experiences in law. From the three fundamental aspects, the author conclude that almanhaj.or.id is a Muslims’ website which understand women as object of law which are different with men and promote conservatism and anti-feminism, while islami.co represents Muslims’ website which understand women as subject of law which are equal with men and promote moderatism and feminism in understanding of Islamic Family Law. Artikel ini mendiskusikan secara intensif diskursus antara kelompok yang mendukung dan menetang feminisme di kalangan Muslim Indonesia. Dua kelompok tersebut direpresentasikan melalui situs almanhaj.or.id dan islami.co. Penulis membandingkan tiga aspek fundamental dalam Teori Hukum Feminis, yaitu: kedudukan laki-laki dan perempuan dalam hukum keluarga Islam; asumsi dan relasi antara laki-laki dan perempuan; dan akomodasi hukum terhadap pengalaman permpuan. Dari ketiga aspek itu, penulis menyimpulkan bahwa almanhaj.or.id merupakan sebuah website Muslim yang memahami perempuan sebagai objek hukum yang berbeda dengan laki-laki dan mempromosikan konservativisme dan anti-feminisme, sementara itu islami.co merepresentasikan website Muslim yang memahami perempuan sebagai subjek hukum yang setara dengan laki-laki dan mempromosikan moderatisme dan feminisme dalam memahami hukum keluarga Islam.
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Iffaty Zamimah. « Moderatisme Islam Dalam Konteks Keindonesiaan ». Jurnal Al-Fanar 1, no 1 (31 août 2018) : 75–90. http://dx.doi.org/10.33511/alfanar.v1n1.75-90.
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This study proves that Islamic moderation has long been known in the Islamic tradition. This at once denied the assumption that Islam is a religious that teaching violence. This research is proved by the verses of the Qur'an that have explained the principle of moderate (washatiyah). Through these verses of the Qur'an, Quraish Shihab interprets Islamic moderatism can be applied to the Indonesian context. This study is carried out by exploring the interpretations made by M. Quraish Shihab through Tafsir Al-Mishbah, Wawasan Al-Qur’an, Membumikan Al-Qur’an and others.
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Zamimah, Iffaty. « Moderatisme Islam Dalam Konteks Keindonesiaan ». Jurnal Al-Fanar 1, no 1 (31 août 2018) : 75–90. http://dx.doi.org/10.33511/alfanar.v1i1.12.
Texte intégralRésumé :
This study proves that Islamic moderation has long been known in the Islamic tradition. This at once denied the assumption that Islam is a religious that teaching violence. This research is proved by the verses of the Qur'an that have explained the principle of moderate (washatiyah). Through these verses of the Qur'an, Quraish Shihab interprets Islamic moderatism can be applied to the Indonesian context. This study is carried out by exploring the interpretations made by M. Quraish Shihab through Tafsir Al-Mishbah, Wawasan Al-Qur’an, Membumikan Al-Qur’an and others.
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Shofan, Moh. « Mendiskursuskan Kembali Makna Moderatisme Muhammadiyah ». MAARIF 14, no 2 (30 décembre 2019) : 4–11. http://dx.doi.org/10.47651/mrf.v14i2.57.
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Perhelatan Tanwir Muhammadiyah di Bengkulu beberapa waktu lalu, yang mengangkat tema “Beragama yang Mencerahkan”,—dan menjelang Muktamar Muhammadiyah Juli tahun 2020 mendatang—harus mampu memberikan perspektif baru. Muktamar Muhammadiyah mendatang harus menghasilkan pemikiran-pemikiran baru yang otentik dan cerdas terkait dengan berbagai ragam persoalan. Antara lain, Muhammadiyah dilihat dari bidang dakwah, pemikiran Islam, kepemimpinan, pendidikan, pemberdayaan masyarakat, filantropisme, isu gender serta keunikan-keunikan kasus yang berkembang di masyarakat.
Ajang Muktamar Muhammadiyah mendatang akan terasa hambar bila ia kehilangan etos sebagai gerakan pembaruan, gerakan ilmu, gerakan amal, serta tidak mampu menangkap pesan zaman dan merespon persoalan sosialkeummatan.
Artikel-artikel dalam jurnal ini harus kita baca secara kritis guna mempertajam keinsyafan akan permasalahan: Apakah usaha modernisasi (pembaruan) yang digagas oleh Muhammadiyah dalam perjalanan historisitasnya mengalami kemerosotan—jika tidak boleh disebut kemunduran? Apa usaha usaha yang telah dilakukan oleh Muhammadiyah dalam melakukan moderasi Islam?
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Muhammad, Hasyim, Khoirul Anwar et Misbah Zulfa Elizabeth. « DISKURSUS DERADIKALISASI AGAMA : POLA RESISTENSI PESANTREN TERHADAP GERAKAN RADIKAL ». Walisongo : Jurnal Penelitian Sosial Keagamaan 23, no 1 (15 juin 2015) : 197–222. http://dx.doi.org/10.21580/ws.23.1.230.
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Pesantren had a specific perspective related to religious radicalism and violence. The purpose of this study is to uncover the discourse of radicalism and de-radicalization in Pesantren Soko Tunggal Semarang. Applying the qualitative research, it was revealed that Pesantren Soko Tunggal against all forms of violence in the name of religion. According to Pesantren Soko Tunggal radical movements in the name of religion is a form of misunderstanding of the religion. Islamic radicalism is generally based on the Wahhabi’s understanding, so that attitudes and behavior are influenced by the teachings of Wahhabi. In the view of Wahabism heresy in religion is a form of desecration and denial that must be fought. Pesantren assumed that Pancasila and UUD 1945 is a form of actual enforcement of Islamic law due to Pesantren Soko Tunggal kept to preserve the values of moderatism and develop a peaceful multicultural life.***Pesantren memiliki perspektif tersendiri terhadap radikalisme agama dan kekerasan. Penelitian ini bertujuan untuk mengungkap wacana radikalisme dan deradikalisasi di Pesantren Soko Tunggal Semarang. Dengan menggunakan pendekatan kualitatif penelitian menunjukkan bahwa Pesantren Soko Tunggal menentang segala bentuk kekerasan atas nama agama. Dalam pandangan Pesantren Soko Tunggal bahwa gerakan radikal atas nama agama merupakan bentuk kesalahpahaman agama. Islam radikal umumnya didasarkan pada pemahaman Wahabi, sehingga sikap dan perilaku dipengaruhi oleh Wahabi. Menurut Wahabi, bid'ah dalam agama adalah bentuk penodaan dan penolakan yang harus diperangi. Pesantren menganggap bahwa Pancasila dan UUD 1945 merupakan bentuk penegakan hukum Islam yang aktual. Karena di Pesantren Soko Tunggal ini ingin mempertahankan nilai-nilai moderatisme dan mengembangkan kehidupan multikultural yang damai.
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Mutaqin, Zaenal, et Ridzwan Ahmad. « MODERATISME HUKUM SEBAGAI FONDASI MASYARAKAT ISLAM ». TEMALI : Jurnal Pembangunan Sosial 2, no 2 (3 juillet 2019) : 272–310. http://dx.doi.org/10.15575/jt.v2i2.4695.
Texte intégralRésumé :
This study is a discussion on the concept of moderate (wasatiyyah) in Islamic law from the perspective of Yusuf al-Qaradawi. It aims to provide an understanding of the concept of wasatiyyah in the face of two extreme streams: modernism and liberalism. The concept of wasatiyyah is characterized by ijtihad based on maqasid (the goals of Law), integration between shari'a, simple view, performing fiqh al-waqi ', dialogue (hiwar) and tolerance. While the basis of its application is based on ijtihad maqasidi, understanding the text within the framework of the current situation, distinguishing between eternal maqasid and changing wasilah, adjusting the qat'i and zhanni, distinguishing the meaning between mu'amalah (custom) and excess in worship (ifrat) and neglect (tafrit). The correct understanding and implementation of the comprehensive wasatiyyah concept will prove that Islam is a religion that brings tranquility and happiness to all human beings on earth based on rahmatan li al-'alamin. This study found that Yusuf al-Qaradawi wasatiyyah thought was based on the goal of Islamic Law (maqasid al-syari’ah). It is precisely the practice of wasatiyyah to be in line with the maqasid al-syari’ah in the framework of making Islamic shari'ah a solution to the problems of the umma.
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Link, Mark S., et Nitin Kulkarni. « Moderatio Rebus Omnibus ». JACC : Clinical Electrophysiology 4, no 6 (juin 2018) : 754–56. http://dx.doi.org/10.1016/j.jacep.2018.02.016.
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Romli, R. Cecep. « Beralih ke Haluan Islamisme : Gen Z, Media Sosial & ; Intoleransi di Indonesia ». Dakwah : Jurnal Kajian Dakwah dan Kemasyarakatan 22, no 1 (2 octobre 2019) : 31–43. http://dx.doi.org/10.15408/dakwah.v22i1.12045.
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Saat ini, politik identitas dan islamisme tampak menguat pada banyak kanal media sosial. Tulisan ini ingin mencermati sejauhmana mainstream moderatisme NU dan Muhammadiyah digerogoti oleh intoleransi Islamisme. Berpijak pada data berbagai survei—dan merujuk pada definisi islamisme dari Mozaffari —, ditemukan bahwa tak sedikit pengajar serta siswa dan mahasiswa (generasi Z) yang merasa dekat dengan NU dan Muhammadiyah, namun bersimpati atau bahkan “menyeberang” ke haluan islamisme.Kata Kunci: Gen Z, Islamisme, Moderatisme, Kampanye, Media Sosial, Industri Kebencian
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Muhammad, Hasyim, Khoirul Anwar et Misbah Zulfa Elizabeth. « DISKURSUS DERADIKALISASI AGAMA : POLA RESISTENSI PESANTREN TERHADAP GERAKAN RADIKAL ». Walisongo : Jurnal Penelitian Sosial Keagamaan 23, no 1 (15 juin 2015) : 197. http://dx.doi.org/10.21580/ws.2015.23.1.230.
Texte intégralRésumé :
<p class="IIABSBARU">Pesantren had a specific perspective related to religious radicalism and violence. The purpose of this study is to uncover the discourse of radicalism and de-radicalization in Pesantren Soko Tunggal Semarang. Applying the qualitative research, it was revealed that Pesantren Soko Tunggal against all forms of violence in the name of religion. According to Pesantren Soko Tunggal radical movements in the name of religion is a form of misunderstanding of the religion. Islamic radicalism is generally based on the Wahhabi’s understanding, so that attitudes and behavior are influenced by the teachings of Wahhabi. In the view of Wahabism heresy in religion is a form of desecration and denial that must be fought. Pesantren assumed that Pancasila and UUD 1945 is a form of actual enforcement of Islamic law due to Pesantren Soko Tunggal kept to preserve the values of moderatism and develop a peaceful multicultural life.</p><p class="IIABSBARU">***</p><p>Pesantren memiliki perspektif tersendiri terhadap radikalisme agama dan kekerasan. Penelitian ini bertujuan untuk mengungkap wacana radikalisme dan deradikalisasi di Pesantren Soko Tunggal Semarang. Dengan menggunakan pendekatan kualitatif penelitian menunjukkan bahwa Pesantren Soko Tunggal menentang segala bentuk kekerasan atas nama agama. Dalam pandangan Pesantren Soko Tunggal bahwa gerakan radikal atas nama agama merupakan bentuk kesalahpahaman agama. Islam radikal umumnya didasarkan pada pemahaman Wahabi, sehingga sikap dan perilaku dipengaruhi oleh Wahabi. Menurut Wahabi, <em>bid'ah</em> dalam agama adalah bentuk penodaan dan penolakan yang harus diperangi. Pesantren menganggap bahwa Pancasila dan UUD 1945 merupakan bentuk penegakan hukum Islam yang aktual. Karena di Pesantren Soko Tunggal ini ingin mempertahankan nilai-nilai moderatisme dan mengembangkan kehidupan multikultural yang damai.</p>
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Ni'am, Syamsun. « Pesantren : the miniature of moderate Islam in Indonesia ». Indonesian Journal of Islam and Muslim Societies 5, no 1 (1 juin 2015) : 111. http://dx.doi.org/10.18326/ijims.v5i1.111-134.
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Since reformation movement was trundled by students and people in Indonesia<br />in 1998, all most thought and social movement domain are influenced by<br />the reformation, primarily those relate to the religious understanding and its<br />practice. At the time before reformation the people were in the quo status<br />detention, who used to agree with all the uniformity of thought and movement—<br />including in religious practice. However, in line with the reformation<br />movement, the uniformity have been dissolved, so it encourages the emergence<br />of various new religious thoughts. These have brought the consequences<br />of emerging issues of islamic liberalism, funadamentalism, moderatism, ect.<br />in Indonesia. The study of moderate Islam Indonesia have found the momentum<br />to be seeked the roots of the devolopment in Pesantren.<br />Sejak gerakan reformasi digulirkan oleh para mahasiswa dan masyarakat Indonesia<br />pada tahun 1998, seluruh pemikiran dan gerakan sosial telah terpengaruh<br />olehnya, khususnya terkait dengan pemahaman dan praktek keberagamaan.<br />Pada saat sebelum reformasi digulirkan, masyarakat Indonesia berada dalam<br />tekanan status quo, di mana mereka sudah terbiasa hidup dalam keseragaman<br />dalam pemikiran dan gerakan —termasuk di dalamnya adalah praktek<br />keberagamaan. Akan tetapi, dengan digulirkannya gerakan reformasi tersebut, keseragaman (uniformitas) telah menjadi pudar, dan hal ini telah<br />memunnculkan berbagai model pemikiran keagamaan yang baru. Hal ini telah<br />membawa konsekuensi terhadap munculnya isu-isu tentang liberalisme,<br />fundamentalisme, moderatisme, dan sebagainya di Indonesia. Kajian tentang<br />Islam moderat di Indonesia ini telah menemukan momentumnya, untuk<br />dicarikan dasar-dasar pengembangannya di pesantren.
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Ni'am, Syamsun. « Pesantren : the miniature of moderate Islam in Indonesia ». Indonesian Journal of Islam and Muslim Societies 5, no 1 (1 juin 2015) : 111. http://dx.doi.org/10.18326/ijims.v5i1.259.
Texte intégralRésumé :
Since reformation movement was trundled by students and people in Indonesia<br />in 1998, all most thought and social movement domain are influenced by<br />the reformation, primarily those relate to the religious understanding and its<br />practice. At the time before reformation the people were in the quo status<br />detention, who used to agree with all the uniformity of thought and movement—<br />including in religious practice. However, in line with the reformation<br />movement, the uniformity have been dissolved, so it encourages the emergence<br />of various new religious thoughts. These have brought the consequences<br />of emerging issues of islamic liberalism, funadamentalism, moderatism, ect.<br />in Indonesia. The study of moderate Islam Indonesia have found the momentum<br />to be seeked the roots of the devolopment in Pesantren.<br />Sejak gerakan reformasi digulirkan oleh para mahasiswa dan masyarakat Indonesia<br />pada tahun 1998, seluruh pemikiran dan gerakan sosial telah terpengaruh<br />olehnya, khususnya terkait dengan pemahaman dan praktek keberagamaan.<br />Pada saat sebelum reformasi digulirkan, masyarakat Indonesia berada dalam<br />tekanan status quo, di mana mereka sudah terbiasa hidup dalam keseragaman<br />dalam pemikiran dan gerakan —termasuk di dalamnya adalah praktek<br />keberagamaan. Akan tetapi, dengan digulirkannya gerakan reformasi tersebut, keseragaman (uniformitas) telah menjadi pudar, dan hal ini telah<br />memunnculkan berbagai model pemikiran keagamaan yang baru. Hal ini telah<br />membawa konsekuensi terhadap munculnya isu-isu tentang liberalisme,<br />fundamentalisme, moderatisme, dan sebagainya di Indonesia. Kajian tentang<br />Islam moderat di Indonesia ini telah menemukan momentumnya, untuk<br />dicarikan dasar-dasar pengembangannya di pesantren.
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Avnur, Yuval. « On What Does Rationality Hinge ? » International Journal for the Study of Skepticism 7, no 4 (23 novembre 2017) : 246–57. http://dx.doi.org/10.1163/22105700-00704003.
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The two main components of Coliva’s view are Moderatism and Extended Rationality. According to Moderatism, a belief about specific material objects is perceptually justified iff, absent defeaters, one has the appropriate course of experience and it is assumed that there is an external world. I grant Moderatism and instead focus on Extended Rationality, according to which it is epistemically rational to believe evidentially warranted propositions and to accept those unwarrantable assumptions that make the acquisition of perceptual warrants possible and are therefore constitutive of ordinary evidential warrants. I suggest that, even though Extended Rationality might be true, it cannot do the work that Coliva wants it to do. Although my objections do not show that it is false, they can serve to clarify what sorts of problem a theory of justification or rationality could possibly address. This provides an alternative to Coliva’s view of the skeptical problem and the question, on what does rationality hinge?
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Rahem, Zaitur. « Ajaran Moderatisme Beragama pada Tradisi Ngunjeng Tandhe ». Proceedings of Annual Conference for Muslim Scholars 6, no 1 (15 avril 2022) : 535–54. http://dx.doi.org/10.36835/ancoms.v6i1.336.
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Konsep moderasi agama dalam sejumlah kajian keilmuan selama ini dijabarkan diantaranya berupa cinta kasih antar sesama, harmoni, keseimbangan, keadilan, dan potensi moderasi lainnya. Kerukunan umat beragama di kabupaten Sumenep sudah sejak lama terjalin. Hubungan baik antar pemeluk agama yang satu dengan lainnya erat dan kuat. Bahkan kedekatan keeratan tersebut berefek terhadap kesadaran masyarakat Madura untuk luwes dalam mengawinkan kebudyaan dan praktik agama. Salah satunya, masyarakat di kabupaten Sumenep memadukan budya lokal dalam miniature praktik yang sarat dengan ajaran agama Islam. Seperti kebiasaan ngunjeng tandhe’ pada hari pernikahan. Adapun fokus penelitian ini adalah : pertama, sejak kapan kebiasan tandhe’ menjadi bagian integeral dari praktik ajaran beragama masyarakat kabupaten Sumenep Madura Jawa Timur. Kedua, Apa yang melatarbelakangi masyarakat di Kabupaten Sumenep ngunjeng tandhe’ sebagai hiburan dalam walimatu al-Ursy? Ketiga, seperti apa wujud ajaran pendidikan antiradikalisme pada budaya ngunjeng tandhe’ dan pertautan agama Islam dengan budaya lokal kabupaten Sumenep? Keempat, apa dampak positif pergelutan agama dengan budaya lokal terhadap kehidupan beragama masyarakat dalam konteks masyarakat lokal kabupaten Sumenep Madura? Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian lapangan. Objek yang diteliti adalah tradisi ngunjeng tandhe’ yang dilaksanakan sejumlah warga di kabupaten Sumenep Madura. Penulis mengumpulkan data melalui studi dokumentasi, interview dan observasi. Data yang dikumpulkan penulis analisis secara baik dan sistematis.
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Adeni, Adeni, et Silviatul Hasanah. « The Virtual Da’wa Laboratory for Islamic Moderatism ». Proceedings of International Conference on Da'wa and Communication 2, no 1 (26 novembre 2020) : 144–58. http://dx.doi.org/10.15642/icondac.v2i1.383.
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This paper aims to analyze the virtual da'wa laboratory of Walisongo TV (WTV) and MBS FM owned by the Faculty of Da’wa and Communication, UIN Walisongo Semarang in nurturing Islamic moderatism during Ramadan 2020 amid the Covid-19 Pandemic. This research is a qualitative study using the New Media and Religion approach from Cambpbell (2010) who stated that there are two important objects regarding online religion, namely the technical aspects of new media, and the non-technical aspects related to three things, namely the community, authority, and textual media. The study concludes that first, technically WTV and MBS uses new media such as WhatsApp, Instagram, YouTube, Jitsi.meet, and Zoom meeting for all activities, starting from the internal crew's coordination; communication between crews and da’i in discussing da’wa contents; videos taking process; production activities, to promotions and publications. Second, non-technically WTV and MBS FM provide the products in the form of recordings and LIVE (live broadcast). The products represent the Islamic moderate community behind the media authorized by Nadlatul Ulama (NU) da’wa ideology. Hence, media text broadcasted is framed by the jargon “Islam Rahmatan li al-‘Alamin” based on the classical Islamic texts (Kitab Kuning). This suggests that community, authority, and textual media have to be taken into account in forming a virtual moderate da’wa laboratory.
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Darajat, Zakiya. « Muhammadiyah dan NU : Penjaga Moderatisme Islam di Indonesia ». Hayula : Indonesian Journal of Multidisciplinary Islamic Studies 1, no 1 (31 janvier 2017) : 81–96. http://dx.doi.org/10.21009/hayula.001.1.05.
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Rubaidi, Rubaidi, et Dwi Setianingsih. « Politik Identitas Islam Indonesia Kontemporer : Radikalisme Islam Versus Moderatisme Islam dalam Politik Elektoral Pilpres 2019 (Contemporary Indonesian Islamic Identity Politics : Islamic Radicalism Versus Islamic Moderatism in the 2019 Presidential Election Electoral Politics) ». Potret Pemikiran 25, no 2 (27 décembre 2021) : 149. http://dx.doi.org/10.30984/pp.v25i2.1593.
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ABSTRACTThis article examines an important aspect that has not been widely studied in previous writings, namely the dimensions of the contestation of radical Islamic groups and moderate Islamic groups in the 2019 electoral political stage. The representation of radical Islam is represented by the GNPF-MUI which includes Islamic organizations such as FPI, FUI, Larkar Jihad and others. Meanwhile, moderate Islam is represented by Nahdlatul Ulama (NU), some Muhammadiyah and other moderate mass organizations. Behind the frenzy of "Action for Defending Islam" 411, 212, reunion 212, as well as other issues during the 2019 presidential election electoral campaign, there is actually an aspect of the contestation of the two camps in the struggle for Islam in the public sphere and in power politics. Radical Islamic groups carrying the spirit of nativism 'Islamic populism' voiced the agenda of 'political Islam' into the realm of state power through the Prabowo-Sandi camp. Meanwhile, identity political groups are still promoting 'Islam wasyatiyah' with the symbol of the Republic of Indonesia at a fixed price through the Jokowi-Amin camp. This article is based on a qualitative method with a literature study approach from various sources. From the contestation of the two groups, in the end, moderate Islam won, represented by the election of the Jokowi-Makruf Amin pair. Amin, no doubt, does represent the moderate current of Islam where he previously served as Rais Aam of the Nahdlatul Ulama (PBNU) Executive Board. In addition, the pair's victory shows that the dynamics of moderate Islam in Indonesia are still embraced by the majority of Muslims in Indonesia.Keywords: Identity politics; Radical Islam; moderate Islam; 2019 presidential election. ABSTRAK Artikel ini menelaah tentang aspek penting yang belum banyak dikaji tulisan-tulisan sebelumnya, yakni dimensi kontestasi kelompok radikal Islam dan kelompok Islam moderat dalam panggung politik elektoral 2019. Representasi dari Islam radikal diwakili GNPF-MUI yang di dalam terdapat ormas Islam seperti FPI, FUI, Larkar Jihad dan sebagainya. Sedangkan, Islam moderat direpresentasi oleh ormas Nahdlatul Ulama (NU), sebagian Muhammadiyah dan ormas moderat lainnya. Di balik hingar-bingar “Aksi Bela Islam” 411, 212, reuni 212, maupun isu lain selama kampanye politik elektoral Pilpres 2019, sesungguhnya terdapat aspek kontestasi dua kubu tersebut dalam perebutan Islam dalam ruang publik maupun politik kekuasaan. Kelompok Islam radikal mengusung semangat nativisme ‘populisme Islam’ menyuarakan agenda ‘Islam politik’ ke dalam ranah kekuasaan negara melalui kubu Prabowo-Sandi. Sedangkan, kelompok politik identitas tengah tetap menggelorakan ‘Islam wasyatiyah’ dengan simbol NKRI harga mati melalui kubu Jokowi-Amin. Artikel ini berbasis metode kualitatif dengan pendekatan studi literatur dari berbagai sumber. Dari kontestasi kedua kelompok tersebut, pada akhirnya dimenangkan oleh Islam moderat yang direpresentasi melalui terpilihnya pasangan Jokowi-Makruf Amin. Amin, tidak diragukan, memang mewakili arus Islam moderat di mana ia sebelumnya menjabat sebagai Rais Aam Pengurus Besar Nahdlatul Ulama (PBNU). Selain itu, kemenangan pasangan ini menunjukkan dinamika Islam moderat di Indonnesia masih dianut mayoritas muslim di Indonesia.Kata kunci: Politik identitas; Islam radikal; Islam moderat; pilpres 2019.
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Syarif, Zainuddin, et Abd Hannan. « Kearifan Lokal Pesantren sebagai Bangunan Ideal Moderasi Islam Masyarakat Madura ». ISLAMICA : Jurnal Studi Keislaman 14, no 2 (1 mars 2020) : 220–40. http://dx.doi.org/10.15642/islamica.2020.14.2.220-240.
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In many social studies, Madura is known as an archipelago with its various local wisdom, embodied in the socio-religious systems and structures of pesantren. Pesantren is a social system and structure that contains local values which have great influence especially on the formation of Islamic traditions among the Madurese community. This study employs a qualitative approach with a library method, combined with the perspective of the sociology of religion. Theoretically, this study is aimed to enrich the scholarship on social and religious studies, and practically to build Islamic culture that upholds the values of moderatism. The findings of this study contain an in-depth description of local wisdom values of pesantren in Madura, their role in, and influence on, the formation of Islamic moderatism among the Madurese community.
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Hosaini, Hosaini, et Wedi Samsudi. « Menakar Moderatisme antar Umat Beragama di Desa Wisata Kebangsaan ». Edukais : Jurnal Pemikiran Keislaman 4, no 1 (21 juillet 2020) : 1–10. http://dx.doi.org/10.36835/edukais.2020.4.1.1-10.
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Moderasi dalam beragama berarti percaya diri dengan esensi ajaran Agama yang di peluknya, yang mengajarkan prinsip adil dan berimbang, tetapi berbagi kebenaran sejauh menyangkut tafsir beragama. Karakter Moderasi beragama Menescayakan adanya keterbukaan, penerimaan, dan Kerjasama dari masing-masing kelompok yang berbeda.
Pendekatan yang digunakan dalam penelitian ini adalah pendekatan kualitatif dengan jenis study fenomenologi. Dikatakan kualitatif karena memiliki ciri-ciri sebagai berikut;Latar alamiah, manusia sebagai instrumen, metode kualitatif, analisis data induktif, teori dari dasar, deskriptif, lebih mementingkan proses dan hasil. Moderatisme diterapkan terhadap masyarakat daerah 3 T Desa Wonorejo kabupaten Situbondo untuk mengatisipasi terjadinya kontradiksi dan ektrimesmisasi ideologi masyarakat yang akan cenderung menuai tindakan radikal, yang dilakukan masyarakat mayoritas kepada masyarakat minoritas atau sebaliknya. Upaya membentuk karakter masyarakat mayoritas islam di Desa wonorejo agar memiliki sifat/karakter tolerasi saling hormat-menghormati antar umat beragama. Membangun kekompakan dan kebersamaan.
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Najib, Muhammad Ainun, et Ahmad Khoirul Fata. « Islam Wasatiyah dan Kontestasi Wacana Moderatisme Islam di Indonesia ». Jurnal THEOLOGIA 31, no 1 (26 juin 2020) : 115. http://dx.doi.org/10.21580/teo.2020.31.1.5764.
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<pre><em><span lang="IN">Moderate Islamic discourse began to develop in Indonesia in early 2015. One such discourse is Islam Wasatiyah. Using the historical method of thought, this article answers three questions. First, the historical background of the Wasatiyah Islamic discourse in Indonesia. Second, Wasatiyah Islam which was conceptualized by religious organizations and Indonesian Muslim scholars. Two important subjects that introduced Wasatiyah Islam in Indonesia are the Indonesian Ulama Council (MUI) and Azyumardi Azra. Third, at almost the same time, the Wasatiyah Islamic discourse competed against Islamic moderatism with other Indonesian Islamic discourses, such as the Islam of the Nahdaltul Ulama and the Advancing Islam of Muhammadiyah. This article finds the correlation between Wasitiyah Islamic discourse in Indonesia and Wasatiyah Islam which originated from the ideas of Malaysian intellectual, Mohammad Hashim Kamali. Wasatiyah Islam in Indonesia, as initiated by Mohammad Hashim Kamali, gave rise to a moderate and tolerant Islam which was based on the values contained in Islam. Like fertile land, Indonesian Islam has indeed become a nursery and contestation of various Islamic discourses, both from Indonesia and abroad. In this article it is also found that a massive support base will mainstream the discourse itself. Therefore, the Wasatiyah Islamic discourse does not have sufficient resonance for the breeding of Islamic moderation in Indonesia, and is drowning in the midst of other Islamic discourses.</span></em></pre>
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Rohmah, Siti, Moh Anas Kholish et Andi Muhammad Galib. « Human Rights and Islamic Law Discourse : The Epistemological Construction of Abul A’la Al-Maududi, Abdullahi Ahmed An-Naim, and Mashood A. Baderin ». Justicia Islamica 19, no 1 (1 juillet 2022) : 153–70. http://dx.doi.org/10.21154/justicia.v19i1.3282.
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This study aims to analyze the epistemological construction of human rights from the orthodox perspective of Al-Maududi, the liberalism perspective of An-Na'im, and the moderatism perspective of Baderin. This study uses library research with a descriptive-qualitative approach. This study shows that the presence of Al-Maududi's human rights orthodoxy seeks to campaign that the concept of human rights owned by Islam is far more humanistic than the ones campaigned for and standardized by the Western. On the other hand, the presence of liberalism belief moderated by Abdullahi Ahmad An-Na'im strives to fight for Islamic human rights, which can comply with the human rights standards of the Western. The standardization of An-Na'im's liberalism departs from the view that human beings are the measure of everything. Therefore, that human rights liberalism is anthropocentric and secular. In the middle of those two different points of view about human rights, Mashood A. Baderin tried to mediate Islam and human rights harmoniously. For Baderin, instead of making those two piles contradict, they should be synergized with each other. Theoretically and practically, this article offers a discourse between the dialectical discourse of Islamic and western human rights.Penelitian ini bertujuan menganalisis bagaimana konstruksi epistemologi ortodoksi HAM dalam perspektif Al-Maududi, konstruksi epistemologi liberalisme HAM dalam perspektif An-Na’im, serta konstruksi epistemologi moderatisme HAM dalam pandangan Baderin. Penelitian ini merupakan penelitian kepustakaan dengan pendekatan deskriptif-kualitatif. Adapun hasil dari studi ini menunjukkan bahwa kehadiran ortodoksi HAM Al-Maududi berupaya mengkampanyekan bahwa konsep HAM yang dimiliki Islam merupakan konsep HAM yang jauh lebih humanis ketimbang HAM yang dikampanyekan dan distandarkan oleh Barat. Sebaliknya, kehadiran liberalisme HAM ala Abdullahi Ahmad An-Na’im berupaya memperjuangkan bahwa HAM Islam harus mengikuti standar HAM yang dimiliki oleh Barat. Standarisasi liberalisme HAM An-Na’im berangkat dari pandangan yang menjadikan manusia sebagai ukuran dari segala sesuatu. Oleh karena itu, liberalisme HAM bersifat antroposentris dan sekuler. Di tengah kedua kutub pemikiran HAM yang berbeda tersebut, Mashood A. Baderin berusaha mendudukkan Islam dan HAM secara harmonis. Bagi Baderin, keduanya tidak harus dipertentangkan, melainkan disinergikan satu sama lain. Secara teoritis dan praktis, artikel ini menawarkan sebuah diskursus antara wacana HAM Islam dan barat yang dialektis.
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Kasdi, Abdurrohman. « Wasathiyyah Islam as the Road to Moderatism in Indonesia ». Al-Albab 8, no 2 (30 décembre 2019) : 179–92. http://dx.doi.org/10.24260/alalbab.v8i2.1356.
Texte intégralRésumé :
The article aims to explore the implementation of al-wasathiyyah concept as a way towards achieving moderatism, as well as to see the discourse of Islam and moderation in Indonesia. The method is qualitative with religious sociological approach. Religious sociological approach is used because the wasathiyyah concept is tightly tied to the religion and society. The results of the research show that wasathiyyah Islam has the correlation to ethics and moderate traditions which are considered as a form of virtue. Moderate tradition in Islam in Indonesia includes several aspects of life, including: first, moderate in its thought and movement, which is reflected by the belief that is in line with the nature and ibadah that promotes world prosperity. Second, moderate in aqidah that is in line with the fitrah or nature of mankind, including in tolerance, consistence, and balance. Third, moderate in practicing Islamic teachings that is in accordance with human ability and not burdensome. Fourth, moderate in its method (manhaj). Fifth, moderate in reform and ijtihad. Through wasathiyyah Islam, Indonesian muslims are accustomed to a set of thoughts, behaviors, and actions that promote the spirit of moderation. Moreover, Indonesian Muslims are willing to consciously let go of their primordial religious bonds in favor of moderation. Therefore, waasathiyyah Islam is a concrete realization of a socio-political structure that is deeply rooted since the beginning, not a new diction that is used to describe the mindset of a certain group
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Suhandary, Dian. « Moderat Dan Puritan Dalam Islam : Telaah Metode Hermeneutika Khaled M. Abou El Fadl ». Indonesian Journal of Islamic Theology and Philosophy 1, no 1 (14 septembre 2019) : 19–44. http://dx.doi.org/10.24042/ijitp.v1i1.3902.
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Umat Islam semestinya menjadi sarana perwujudan rahmat dan kasih sayang Tuhan bagi sesama makhluk. Sayangnya, pesan yang mengandung nilai-nilai humanis, toleran, dan demokrasi dibalik teks-teks suci tersebut telah dirampas oleh kelompok yang mengatasnamakan “wakil Tuhan”dibumi. Akibatnya, tindakan kesewenang-wenangan di balik nama agama masih menjadi persoalan. Abou El Fadl memetakan dua aliran besar di dalam Islam yaitu Puritanisme dan moderatisme. Penelitian ini akan mengetengahkan bagaimana pemikiran Hermeneutika Khaled M. Abou El Fadl terhadap aliran puritanisme dan moderatisme dalam Islam? Penelitian ini tergolong dalam penelitian pustaka, jalannya penelitian ini peneliti menggunakan metode deskriptif analisis. Hermeneutika Abou El-Fadl dapat disebut ‘hermeneutika negosiatif’. Menurutnya, makna harus merupakan hasil interaksi antara pengarang, teks, dan pembaca, di mana harus ada keseimbangan (balancing) dan proses negosiasi antara ketiga pihak, serta salah satu pihak tidak boleh mendominasi dalam proses penetapan makna. Selain itu, Abou El Fadl secara implisit mengandung semangat Gadamerian yang membaca teks secara subjektif, implikasinya seluruh interpretasi tidaklah bersifat final namun relatif.
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Dahlan, Ahmad Zaini. « ISLAM DI TENGAH PERDEBATAN FAHAM LIBRALISME, DAN FUNDAMENTALISME, DAN MODERATISME ». Journal al Irfani : Ilmu al Qur'an dan Tafsir 1, no 01 (25 juillet 2020) : 33–52. http://dx.doi.org/10.51700/irfani.v1i01.7.
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Pada dasawarsa akhir-akhir ini, berbicara Islam sangat menarik perhatianberbagai kalangan baik dari kalangan Islam sendiri, maupun kalangan non-Islam.Ketertarikan terhadap Islam sebagai sebuah institusi bagi para peneliti, terutama paraorientalis, ada yang motivasinya untuk menjatuhkan Islam dari dalam, seperti yang dilakukanoleh Snouck Hourgrounje, maupun ada yang berkeinginan untuk menggali Islam sebagaisebuah peradaban, sebagaimana yang dilakukan oleh H.A.R Gibb, dengan menghasilkanyang spektakuler berjudul Whither Islam menyatakan: Islam is indeed much more then asystem of theology, it is complete civilazition ( Islam sesungguhnya lebih dari sekedar sebuahagama, ia adalah sebuah peradaban yang sempurna). Sampai saat ini, Islam terusmenunjukkan dinamika dan keberagaman eksperesinya. Tema-tema dominan dalam Islamadalah revivalisme Islam. Suatau dampak yang lebih nyata pada kehidupan kaum Muslimdapat disaksikan diberbagai belahan dunia Islam, entah itu berupa pakaian busana muslimahdi Negara-negara sekuler seperti Amirika Serikat, atau dalam kehidupan politik kaum Muslimmulai dari Tunisia sampai Mindano. Dalam bidang ekonomi telah diperkenalkan Bank-bankIslam di Negara-negara yang mayoritas penduduknya Muslim seperti Indonesia.
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Schatman, Michael E., Alexis Vasciannie et Ronald J. Kulich. « Opioid moderatism and the imperative of rapprochement in pain medicine ». Journal of Pain Research Volume 12 (février 2019) : 649–57. http://dx.doi.org/10.2147/jpr.s198849.
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Hannan, Abd, et Zainuddin Syarif. « Moderatism Paradigm of COVID-19 Prevention : Religion-Science Integration Perspective ». Dialogia 19, no 2 (16 novembre 2021) : 352–80. http://dx.doi.org/10.21154/dialogia.v19i2.2894.
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McCluskey, Michael, et Young Mie Kim. « Moderatism or Polarization ? Representation of Advocacy Groups’ Ideology in Newspapers ». Journalism & ; Mass Communication Quarterly 89, no 4 (6 septembre 2012) : 565–84. http://dx.doi.org/10.1177/1077699012455385.
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Ulinnuha, Roma. « Religious Exclusivity, Harmony and Moderatism amid Populism : A Study of Interreligious Communication in West Sumatra ». ESENSIA : Jurnal Ilmu-Ilmu Ushuluddin 22, no 1 (8 août 2021) : 115. http://dx.doi.org/10.14421/esensia.v22i1.2816.
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The religious moderatism is one of the constructive efforts in a diverse religious society. Plurality of beliefs as a whole part of the social landscape of Indonesian society is not yet fully understood and believed by the religious community. In the era of Populism, moreover in the dimension of religious practice, the case in West Sumatra shows horizontal disagreement or disharmony related to symbols and material aspects of religion such as the establishment of religious ritual places and supporting resource. This article confirms that communication serves vitally in addressing religious exclusivity. Resistance to religious entities is always found, as one of the markers of Populism, so that the symbolic interaction of religious leaders in undermining conflict and violence is indispensable. Religion pays particular attention to a social construct and practice with the main purpose of harmony and moderatism of religion. It serves effectively as a contribution of communicative actions, as conveyed by Jurgen Habermas, through reconciliation among religious people. The values of interaction between religious people are emphazised with the principle of agreement and respect as fellow citizens and human beings.
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Abdurrahman, Landy Trisna. « Moderatisme sebagai Konsep Berkehidupan Bersama dalam Perspektif Tafsir Al-Qur’an Kontemporer ». SUHUF 15, no 1 (11 octobre 2022) : 21–42. http://dx.doi.org/10.22548/shf.v15i1.692.
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Senyatanya, masih banyak kalangan yang tidak siap hidup bersama kelompok lain yang berbeda. Dalam konteks Indonesia, pelanggaran kebebasan beragama dan berkeyakinan sepanjang tahun 2019 mencapai angka di atas 215 kasus. Di Amerika, orang kulit hitam muslim terbunuh oleh seorang tetangga berkulit putih. Padahal sejatinya, agama yang berdasar pada keyakinan bisa menjadi kritik terhadap masalah berkehidupan bersama. Islam adalah agama yang bersumber dari wahyu. Interpretasi atas wahyu (Al-Qur’an) memiliki peran sangat penting untuk menjadi dasar perilaku mewujudkan kehidupan bersama yang damai: menjadi moderat. Artikel ini mencoba menelusuri pandangan tafsir kontemporer terhadap interpretasi kata moderat dan live together yang ada dalam Al-Qur’an. Penelitian ini adalah penelitian kualitatif dengan sumber data dari berbagai tafsir kontemporer. Temuan dalam artikel ini adalah tujuan yang harus dicapai dalam berkehidupan bersama adalah menjaga kedamaian. Sedangkan menjadi moderat adalah sebuah proses dialog antar berbagai perbedaan dan kepentingan yang ada dalam manusia. Perilaku moderat hanya akan bisa dicapai dengan keterbukaan pikiran dan tanpa kecurigaan terhadap perbedaan.
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Rozi, Fathur. « HISTORY OF MIND MAZHAB FIQH IMAM SYAFI'I ». PUTIH : Jurnal Pengetahuan Tentang Ilmu dan Hikmah 1, no 1 (1 septembre 2016) : 133–53. http://dx.doi.org/10.51498/putih.v1i1.11.
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Imam Shafi'I (150-204 AH) is an important figure in the history of Islamic thought, especially Arab thought. He is one of the Ulama who founded "moderatism", which by many is regarded as the most important characteristic of the Arab-Islamic experience in history. Moderatism is the shelter of "authenticity" which the Arab-Islamic society defends in its battle against the enemy that seeks to destroy.Fiqh Imam Shafi'i centered on four sources, namely al-Qur'an, Sunnah, Ijma ', and Qiyas. Sunnah's legality is based on the Qur'an and the arguments derived from its express and implied meanings. In his books there is law enforcement as a source of law which is an obsession of his thought agenda, even the most basic. Therefore, he received the title of nashir as-Sunnah (defender of tradition).In addition to the Qur'an and as-Sunnah which form a semantic organic structure, Imam Shafi'i constructed the Ijma 'on the basis of that structure until it became a tasyri text' which gained significance from the notion of a text composed of the Qur'an and -Sunnah. Likewise in qiyas, in the source of the law is taken from the text composed of the three previous bases.
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Pangestu, Rexsy, et Rusydan Fathy. « Islamic Populism and Political Parties : PPP Electoral Failure in the Middle of the Islamic Populism Movement in the 2019 Election ». Jurnal Ilmu Sosial Indonesia (JISI) 2, no 1 (30 juin 2021) : 1–13. http://dx.doi.org/10.15408/jisi.v2i1.24886.
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Abstract. This study discusses the decline in the vote acquisition of Partai Persatuan Pembangunan (PPP) in the midst of the Islamic populism movement in the 2019 Election. As an Islamic party, this momentum should be a turning point for PPP to become a party that listens to the aspirations or interests of Muslims, as one of the task of political parties in a democratic country is as an aggregation of interests. This study uses qualitative research methods with primary data from interviews and secondary data from library studies. Based on the reading of these data, it can be seen that the failure of PPP to gain vote incentives from the Islamic populism movement in the 2019 elections is; first, the failure to create a good institutional system. This poor institutionalization is reflected in the PPP's internal conflicts. Second, there is a split in the political orientation of Indonesian Muslims in conservatism and moderatism which is clearly depicted in the 2019 election. Third, there is a change in the political orientation of the Indonesian Islamic community which places religion not as the only foothold in their political choices. People choose political parties not based on who is the most Islamic, pious, or representing the aspirations of Muslims, but based on the performance and work programs offered by the party. Keywords: PPP, Islamic Populism, 2019 Election, Party Institutionalization. Abstrak. Penelitian ini membahas perihal panurunan perolehan suara Partai Persatuan Pembangunan (PPP) di tengah gerakan populisme Islam pada Pemilu 2019. Harusnya sebagai partai Islam momentum ini adalah titik balik bagi PPP untuk bisa menjadi partai yang mendengar aspirasi atau kepentingan umat Islam, sebagaimana salah satu tugas partai politik dalam negara demokrasi yakni sebagai agregasi kepentingan. Penelitian ini menggunakan metode penelitian kualitatif dengan data primer dari hasil wawancara dan data sekunder dari hasil kajian Pustaka. Berdasarkan pembacaan terhadap data-data tersebut terlihat bahwa kegagalan PPP meraih insentif suara dari gerakan populisme Islam pada Pemilu 2019 adalah; pertama, kegagalan menciptakan sistem kelembagaan yang baik. Kelembagaan yang tidak baik ini tergambar dari konflik internal PPP. Kedua, adanya keterbelahan orientasi politik umat Islam Indonesia dalam konservatisme dan moderatisme yang tergambar kuat dalam Pemilu 2019. Ketiga, adanya perubahan orientasi politik masyarakat Islam Indonesia yang menempatkan agama bukan sebagai pijakan satu-satunya dalam pilihan politiknya. Masyarakat memilih partai politik bukan berdasarkan siapa yang paling Islam, salih, atau mewakili aspirasi umat Islam, namun berdasarkan kinerja dan program kerja yang ditawarkan partai.Kata Kunci: PPP, Populisme Islam, Pemilu 2019, Pelembagaan Partai Politik.
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Shofan, Moh. « Muhammadiyah dan Moderasi Islam Etos Gerakan dan Strategi Aksi Muhammadiyah Jelang Muktamar Ke-48 ». MAARIF 16, no 1 (31 août 2021) : 5–14. http://dx.doi.org/10.47651/mrf.v16i1.129.
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Artikel-artikel dalam jurnal ini secara umum melihat secara kritis bagaimana peran Muhammadiyah di tengah arus informasi teknologi, dan juga sebagai gerakan Islam yang membawa moderatisme, baik dalam hal sistem pemikiran dan gerakannya, atau melalui jalur pendidikan dalam rangka mewujudkan masyarakat moderat dan berkemajuan. Semangat kemodernan dan pencerahan Muhammadiyah juga terinstitusionalisasi ke dalam konsep Islam berkemajuan dalam konteks cita-cita Indonesia yang lebih maju. Gagasan keindonesiaan Muhammadiyah tercermin dalam konsep darul ahdi was syahadah.
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Hamdani, Hamdani. « Defending Islam Nusantara at the Frontline ». ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 2, no 1 (30 janvier 2021) : 21–40. http://dx.doi.org/10.47776/islamnusantara.v2i1.103.
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Since the promulgation of Islam Nusantara in the 33rd congress of Nahdlatul Ulama, Islamic moderatism has been glorified by its advocates as the religious movement in dealing with social and political changes. This moderate ethos has been inculcated to most Indonesian Muslim by many elites, particularly to nahdliyyin (NU people), to distinguish with the radical and conservative trend of religiosity. This study examines the understanding of wasatiyyah among the youth of nahdliyyin which is organized in a new group called the ‘Pejuang Islam Nusantara’ (PIN, Defenders of Islam Nusantara). Triggered by the criticism and black campaign on Islam Nusantara, this community has a cultural mission to explain and respond the complexity of Islam Nusantara to public both online and offline. This study attempts to capture the worldview of religiosity and political standing point of young generation of nahdliyyin confronting with radical Muslim and Islamist groups by the 2019 presidential election. While the campaign for Islam Nusantara as part of moderatism project of Central Board of Nahdlatul Ulama (PBNU) has been challenged by its opponents, the non-structural agents of nahdliyyin takes initiative to strengthen the campaign by cultural events and educative programs. This study focuses on the youth movement in applying and campaigning Islam Nusantara at grass-root level of the changing Indonesian Muslim constellation.
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Muktafi, Muktafi. « Islam Moderat dan Problem Isu Keislaman Kontemporer di Masjid Nasional Al-Akbar Surabaya ». TEOSOFI : Jurnal Tasawuf dan Pemikiran Islam 6, no 2 (29 juin 2019) : 300–329. http://dx.doi.org/10.15642/teosofi.2016.6.2.300-329.
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This article attempts to examine mainstreaming of the Moderate Islam together with the problem of contemporary Islamic issues at Al-Akbar National Mosque Surabaya. The article observes a number of issues such as liberalism, radicalism, and pluralism in the view of the Muslim preachers (dā‘i) of Al-Akbar National Mosque. The mainstreaming of the Moderate Islam has been a manifestation of recognition and reverence of the mosque management, especially the preachers in regard with a number of different religious entities in Islam. Responding to the issues, the preachers assert that the Moderate Islam contains not merely conformity with the context of socio-cultural aspect, but also the manifestation of “Islamness” which is compatible with understanding of Ahl al-Sunnah wa al-Jamā‘ah. What is meant here by the Islamness is a characteristic of religiosity, which puts emphasis on three aspects, namely al-tawāsuṭ, i‘tidāl, and tawāzun. Commonly, the cultivation of moderatism values at Al-Akbar National Mosque rests on the process of teaching, study, and da‘wa (preaching) activities. These activities have been implemented in persuasively subtle manner focusing on peaceful religious messages. The preachers argue that although moderatism has been usually seen as acceptance toward heterogeneity, it does not refer to any acknowledgement of such heterogeneity as a part of truth in one’s belief.
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Burhani, Ahmad Najib. « Al-Tawassuṭ wa-l I‘tidāl : The NU and Moderatism in Indonesian Islam ». Asian Journal of Social Science 40, no 5-6 (2012) : 564–81. http://dx.doi.org/10.1163/15685314-12341262.
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Abstract Moderate Islam is a paradox. In the United States, Muslim intellectuals and activists use this term with super caution and reservation, avoid it when possible. In contrast to that, their counterparts in Indonesia enthusiastically and proudly claim to be the champions of moderate Islam. The question is why those intellectuals and activists from the same religion but coming from different continent and type of country responded the idea of moderate Islam differently, if not contradistinctively. Given that this term is commonly used as a translation of Qur’anic term umma wasaṭ, it is also important to ask the meaning of this term in Islamic history, how Muslim exegetes throughout Islam history conceptualise umma wasaṭ? And finally, how Indonesian Muslims define moderatism after the 9/11 and what are the criteria of moderate Islam in their views? By analysing the concept of moderate Islam as adopted by the Nahdlatul Ulama (NU), the largest Islamic movement in Indonesia, this article shows that the meaning moderate in Indonesia is more theological, while in the US it is more political. Moderate Islam in Indonesia is more related to the doctrine of Aswaja, while in the US this notion has more connection with George W. Bush’s ‘war on terror.’
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Malik, Abdul, et Busrah Busrah. « Relasi Pemerintah dan Akademisi dalam Isu Moderasi Beragama di Indonesia ». Substantia : Jurnal Ilmu-Ilmu Ushuluddin 23, no 2 (31 octobre 2021) : 120. http://dx.doi.org/10.22373/substantia.v23i2.9167.
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Religious moderation is one of the government's important agendas and commitments to realize a peaceful Islam, including through intellectual movements in the form of seminars, academic presentations, and scientific publications. The focus of this article is the mapping of research/academic writings by Islamic academics in the study of religious moderation. Data collection was carried out through a literature review by analyzing research publications among academics related to the theme of religious moderation. The analytical framework used in this article is discourse analysis and dialectics. This study concludes that some of the dominant themes published are: (a) The theme of religious moderation within the Indonesian-National scope. The discourse developed is Islamic moderation and Cultural Society. (b) The theme of religious moderation is da'wah broadcasts. The discourses raised are moderation and social media. (c) The theme of religious moderation of social organizations and ideological groups. The discourse that was raised was about the Islamic Moderatism of NU and Muhammadiyah. (d) The theme of Religious Moderation in Educational Institutions. The discourse that emerged was that Pesantren builds Moderation and Internalization of Moderation Values. The discourse analysis in this article shows that the article on Islamic Moderation is an expression or response of academics in viewing the reality and state of social policy around it. The Ministry of Religion as politicians and academics from several Islamic campuses under the Ministry of Religion have mutually supportive relationships in this issue of religious moderation Abstrak:. Moderasi agama merupakan salah satu agenda dan komitmen penting pemerintah untuk mewujudkan islam yang rahmatan lil ‘alamin, salah satunya melalui gerakan intelektual berupa: seminar, presentasi akademik dan publikasi Ilmiah. Fokus artikel ini adalah pemetaan terhadap riset/tulisan akademik para Akademisi Islam dalam kajian moderasi beragama. Penggalian data dilakukan melalui kajian kepustakaan dengan menganalisa publikasi riset dikalangan akademisi terkait dengan tema moderasi beragama. Kerangka analisis yang digunakan dalam artikel ini adalah analisis wacana dan dialektika. Penelitian ini menyimpulkan bahwa beberapa tema dominan yang dipublikasi adalah : (a) Tema Moderasi beragama dalam lingkup Nasional-Keindonesiaan. Wacana yang dimunculkan yakni moderasi Islam dan Masyarakat Kultural. (b) Tema Moderasi beragama siaran dakwah. Wacana yang dimunculkan yakni moderasi dan Media Sosial. (c) Tema Moderasi beragama organisasi Kemasyarakatan dan kelompok Ideologi. Wacana yang dimunculkan seputar Moderatisme Islam NU dan Muhammadiyah. (d) Tema Moderasi beragama Instansi Pendidikan. Wacana yang dimunculkan yakni Pesantren membangun Moderasi dan Internalisasi Nilai Moderasi. Analisis wacana dalam artikel ini menunjukkan bahwa artikel mengenai Moderasi Islam merupakan sebuah ekspresi atau respon akademisi dalam memandang realitas dan keadaan kebijakan sosial di sekitarnya. Kementerian Agama sebagai Politisi dan akademisi dari beberapa kampus Islam di bawah kementerian Agama memiliki relasi yang saling mendukung dalam isu Moderasi beragama ini.
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Waston, Waston, et Sri Suwartini. « Multicultural and multidisciplinary Islamic religious education and its significance for nurturing religious moderatism ». IJoReSH : Indonesian Journal of Religion, Spirituality, and Humanity 1, no 1 (13 juillet 2022) : 76–98. http://dx.doi.org/10.18326/ijoresh.v1i1.76-98.
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In the last decade, Islamic Religious Education (IRE) has received a negative image because it is associated with the growth of religious radicalism, so the demands for applying religious moderation in IRE are getting stronger. This study aimed to find epistemological models that can direct IRE to align with religious moderation. Efforts to find answers were carried out by studying the thoughts of several figures of Islamic philosophy and contemporary Islamic studies, pursued by qualitative studies, supported by case studies, and enriched by surveys. The results showed that Musa Asy'arie's Multidimensional Concept, Amin Abdullah's Multidisciplinary-Interdisciplinary-Transdisciplinary Concept, and Siswanto Masruri's Science Collaboration Concept could serve as epistemological footholds in building a multicultural IRE that lead to religious moderation.
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Syamsurijal, Syamsurijal. « FROM MODERATISM TO FUNDAMENTALISM ; Portrait of Shifting the Religious Understanding of Makassar Islamic Students ». JICSA (Journal of Islamic Civilization in Southeast Asia) 7, no 1 (15 juin 2018) : 96–146. http://dx.doi.org/10.24252/jicsa.v7i1.6732.
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Hamdani. « Religious Moderatism versus Conservatism in Indonesia : Controversy of ‘Islam Nusantara’ during Joko Widodo’s Administration ». Tebuireng : Journal of Islamic Studies and Society 1, no 1 (2 mars 2021) : 19–38. http://dx.doi.org/10.33752/tjiss.v1i1.1221.
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The current trend of social and political fracture among Indonesian people has permeated many aspects of life, including religious domain. While moderate Muslims are still majority, the voice of conservative and also element of radical Muslim groups has shown a great militancy in campaigning for their agenda. Rivalry among those groups in the public discourse is unavoidable. This study examines the contested idea of ‘Islam Nusantara’ in the effort to campaign for moderate and friendly Islam in the early of Joko Widodo’s administration. Since conservative and radical factions have rejected the idea of Pancasila state, accusing of other Muslims of being kafir (apostasy) and the spirit to eliminate local cultures, their counterparts use different agenda and approach. The moderate Muslims use the concept of Islam Nusantara to campaign for the concept of Islam and nationalism, respect for diversity and cultural approaches. This study reveals the different point of view of Muslim groups regarding the concept and practice of Islam Nusantara which has become a controversy since the Nahdlatul Ulama (NU) used it as the main theme in the 33rd congress. Although ‘Islam Nusantara’ is not a new term in the discourse of Indonesian Islam, the contestation and consensus have produced a new fragmentation of religious opinions among Indonesian Muslims. This research aims to explore the sociology of knowledge among Indonesian Muslims whose inclination has been devided into two big streams of moderate and conservative wing.
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Bakri, Maskuri. « Respon Nahdlatul Ulama terhadap Gempuran Aliran Fundamental ; Telaah Kritis Radikalisme Intoleran dan Pudarnya Moderatisme Islam ». Tribakti : Jurnal Pemikiran Keislaman 32, no 1 (25 janvier 2021) : 17–34. http://dx.doi.org/10.33367/tribakti.v32i1.1413.
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Islam that is displayed by mainstream groups is now getting great onslaguht from non-mainstream from transnational circles with diverse faces, this second group is more violent and has a more structured and massive regeneration system and tends to dominate strategic institutions in Indonesia, with a fiercer appearance. and openly, even carrying the caliphate system in government, and trying to enter the national political arena as a strategic vehicle. On the other hand, the mainstream group began to feel and received strong pressure from the non-mainstream so that it began to step aside, even though it had long colored the nation and state of Indonesia, the other side of the non-mainstream group began to take center stage. However, it turns out that there is still hope that educated mainstream groups will begin to show their potential even though they have not been properly consolidated in facing non-mainstream groups. Islam that is displayed by mainstream groups has actually got a place from many circles in this world, because their life always adheres to the principles of tasamuh, tawassud, tawazzun, al'adl, and amar ma'ruf nahi munkar consistently, even in the global era it can also adapt to the life of time.
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Hannan, Abd, et Zainuddin Syarif. « Konservatisme vs. Moderatisme : Kontestasi Pemikiran Keagamaan Kontemporer di Kalangan Ormas Islam Lokal di Madura, Indonesia ». FIKRAH 10, no 2 (24 décembre 2022) : 329. http://dx.doi.org/10.21043/fikrah.v10i2.16475.
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Sunaryo, Agus. « Moderatism Maslahah : Rereading the Concept of Maslahah at-Tufi and al-Buti in Answering Contemporary Issues ». International Journal of Social Science Research and Review 5, no 3 (1 mars 2022) : 6–21. http://dx.doi.org/10.47814/ijssrr.v5i3.190.
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The maslahah discourse is almost always faced with the problem of Islamic legal ability to answer the challenges of the Times. The ever-dynamic complexity of life demands that every jurist can make decisions that not only get the legitimacy of revelation but also with the interests of the people who move following the changing times. Al-Tufi and Al-Buti are representations of Islamic thinkers who try to offer conceptual ideas and ideas so that Islamic law does not lose its spirit as a living institution that is always relevant to be applied in all conditions and at all times. Departing from lifetime and different community problems, the two also present offer different ideas. The concept of maslahah is carried by both to be the opening thesis that in every idea that is born, there must be social settings, the discourse that develops, as well as the academic problem that is to each admirer. It also appears in the notion of the two about the maslahah, where at-Tufi appears in a thought character that tends to be liberal in the time of unborn liberalization, while al-Buti appears to represent a more moderate character at the time of liberalization the thinking is so powerful that it haunted almost every discourse of knowledge.
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Hilmy, Masdar. « WHITHER INDONESIA’S ISLAMIC MODERATISM ? A Reexamination on the Moderate Vision of Muhammadiyah and NU ». JOURNAL OF INDONESIAN ISLAM 7, no 1 (1 juin 2013) : 24. http://dx.doi.org/10.15642/jiis.2013.7.1.24-48.
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Rahmawati, Via. « Perlawanan Ideologi Moderatisme Melawan Hegemoni Radikalisme Dalam Novel Tuhan, Izinkan Aku Menjadi Pelacur ! Karya Muhidin M. Dahlan (Tinjauan Sosiologi Sastra : Hegemoni Gramsci) ». Nusa : Jurnal Ilmu Bahasa dan Sastra 13, no 3 (28 août 2018) : 493. http://dx.doi.org/10.14710/nusa.13.3.493-507.
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This research entitled "The Resistance of the Ideology of Moderatism Against Hegemony Radicalism In God's Novel, Allow Me to Become a Slut! The work of Muhidin M. Dahlan (Review of Sociology of Letters: Hegemoni Gramsci) ", focuses attention on the existence of two ideological oppositions in God's novel, Allow Me to Become a Whore! the work of Muhidin M. Dahlan. God's novel, Allow Me to Become a Whore! recounts religious organizations Jamaah Daulah Islamiyah who want to rule over the government of Indonesia and want to realize his ideals to establish Daulah Islamiyah Indonesia. The results of this study indicate that the ideology of moderateism that Kiran fought against the hegemony of radicalism Jamaah Daulah Islamiyah organization, although he must make strong resistance and protest against the organization.