The View of Hasyim Asy'ari Descent to Nahdlatul
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Pemikiran Gus Dur Tentang Nasionalisme Dan
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PEMIKIRAN GUS DUR TENTANG NASIONALISME DAN MULTIKULTURALISME (1963 - 2001) SKRIPSI Diajukan untuk Memenuhi Salah Satu Syarat Memperoleh Gelar Sarjana Pendidikan Program Studi Pendidikan Sejarah Oleh : Ana Riwayati Dewi NIM: 131314055 PROGRAM STUDI PENDIDIKAN SEJARAH JURUSAN PENDIDIKAN ILMU PENGETAHUAN SOSIAL FAKULTAS KEGURUAN DAN ILMU PENDIDIKAN UNIVERSITAS SANATA DHARMA YOGYAKARTA 2017 PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PEMIKIRAN GUS DUR TENTANG NASIONALISME DAN MULTIKULTURALISME (1963 - 2001) SKRIPSI Diajukan untuk Memenuhi Salah Satu Syarat Memperoleh Gelar Sarjana Pendidikan Program Studi Pendidikan Sejarah Oleh : Ana Riwayati Dewi NIM: 131314055 PROGRAM STUDI PENDIDIKAN SEJARAH JURUSAN PENDIDIKAN ILMU PENGETAHUAN SOSIAL FAKULTAS KEGURUAN DAN ILMU PENDIDIKAN UNIVERSITAS SANATA DHARMA YOGYAKARTA 2017 i PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI ii PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI iii PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI HALAMAN PERSEMBAHAN Skripsi ini ku persembahkan kepada: 1. Kedua orang tua saya, Ayahanda Yonathan Suyoto dan Ibunda Suwarti. 2. Kedua saudara saya, Arief Ika Setiawan dan Hastanti Dwi Lestari. 3. Sahabat-sahabat saya. iv PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI MOTTO Yakinlah kau bisa dan kau sudah separuh jalan menuju ke sana (Theodore Roosevelt) Manusia tidak merancang untuk gagal, mereka gagal untuk merancang (William J. Siegel) Usaha dan keyakinan tidak akan mengkhianati hasil (Ana Riwayati Dewi) v PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PERNYATAAN KEASLIAN -
30 Bab Ii Idham Chalid
BAB II IDHAM CHALID: RIWAYAT HIDUP DAN GAYA KEPEMIMPINANNYA A. Kelahiran Idham Chalid Idham Chalid lahir pada tanggal 27 Agustus 1922 di Setui, dekat Kecamatan Kotabaru, bagian tenggara Kalimantan Selatan, dan merupakan anak sulung dari lima bersaudara. Ayahnya H Muhammad Chalid, penghulu asal Amuntai, Hulu Sungai Tengah, sekitar 200 kilometer dari Banjarmasin. Saat usia Idham enam tahun, keluarganya hijrah ke Amuntai dan tinggal di daerah Tangga Ulin, kampung halaman leluhur ayahnya.1 Ahmad Muhajir menyatakan bahwa menurut cerita, kepindahan tersebut didahului oleh suatu kejadian di mana Idham dan orang tuanya diserang oleh sekelompok orang. Walaupun mereka selamat, tak pelak kejadian tersebut 1 Lihat Rusman Effendi dalam Kiai Idham Chalid, Pemimpin Besar dari Amuntai, http://dunia-fortal.blogspot.com/2012/09/kiai-idham-chalid-pemimpin-besar-dari.html, diakses tanggal 4 April 2013. Lihat juga Ahmad Muhajir, Idham Chalid: Guru Politik Orang NU. Cet.Ke- 1. (Yogyakarta: Pustaka Pesantren, 2007), h. 13. Dari sedikit publikasi yang ada tentang Idham antara lain dalam Tim Penulis Tempo, Apa dan Siapa Sejumlah Orang Indonesia 1981-1982 (Jakarta: Grafiti, 1981), h. 99; Martin van Bruinessen, NU, Tradisi, Relasi-relasi Kuasa, Pencarian Wacana Baru (Yogyakarta: LKiS, 1994), h. 290-291; serta semacam Curriculum Vitae yang ditanda tangani Idham yang dilampirkan dalam kumpulan pidatonya, Mendajung dalam Taufan. (Djakarta: Endang-Api Islam, 1966), h. 133-135. Selebihnya kisah Idham Chalid disajikan secara sepenggal-sepenggal di berbagai tulisan baik ilmiah maupun berita di media massa dan biasanya berkaitan dengan sejarah NU. Idham Chalid, Mendajung…, h. 133. Berbeda dengan yang dimuat Tempo, Idham disebutkan lahir 5 Januari 1921. Lih. Tim Penulis Tempo, Apa dan Siapa, h. -
Pemikiran Pendidikan Islam Kh. Abdurrahman Wahid Dan Implikasinya Bagi Pengembangan Pendidikan Islam Di Indonesia
Vol. 1, No. 2, Juli – Desember 2017 https://ejournal.unuja.ac.id/index.php/edureligia PEMIKIRAN PENDIDIKAN ISLAM KH. ABDURRAHMAN WAHID DAN IMPLIKASINYA BAGI PENGEMBANGAN PENDIDIKAN ISLAM DI INDONESIA Moch. Tohet Fakultas Tarbiyah Institut Agama Islam Nurul Jadid, Indonesia Info Artikel Abstrak Sejarah Artikel: Diterima Juni 2017 Pendidikan merupakan proses budaya untuk meningkatkan harkat dan Disetujui Juli 2017 martabat manusia yang berlangsung sepanjang hayat. Pendidikan Dipublikasikan Oktober selalu berkembang dan selalu dihadapkan pada perubahan zaman. 2017 Untuk itu, mau tak mau pendidikan harus didesain mengikuti irama perubahan tersebut. Apabila pendidikan tidak didesain mengikuti irama perubahan, maka pendidikan akan ketinggalan laju Keywords: perkembangan zaman itu sendiri. Pendidikan Islam dalam pandangan KH. Abdurrahman Wahid haruslah menjadi pangkalan untuk merebut Abdurrahman Wahid; kembali wilayah-wilayah yang kini sudah mulai lepas. Ia menjadi Pendidikan Islam;Keislaman tumpuan langkah strategis untuk membalik arus yang menggedor pintu pertahanan umat Islam. Sesuatu yang cukup vital adalah membuat sebuah kerangka pemahaman, khususnya dalam pendidikan Islam sehingga mampu menjadi inspirasi dalam mengamalkan ajaran-ajaran Islam yang sifatnya universal. Pemahaman terhadap nilai-nilai ajaran Islam pun menjadi pemahaman yang utuh dan komprehensif © 2017 Fakultas Tarbiyah IAI Nurul Jadid Alamat Korespondensi: ISSN 2549-4821 Gedung E Lantai 1 Fakultas Agama Islam E-ISSN 2579-5694 PO. Box 1 Paiton Probolinggo, 67291 E-mail: [email protected] 175 Moch. Tohet / edureligia Vol. 1, No. 2, 2017 PENDAHULUAN tumbuh dan berkembang bersama alam lingkungannya. Tetapi sebagai khalifah Allah, Seiring dengan zaman yang sudah maka manusia mempunyai tugas untuk modern ini, pendidikan masih dianggap memadukan pertumbuhan dan sebagai kunci pembuka dalam komunitas perkembangannya bersama dengan alam. -
Indonesia's Ulama and Politics
Indonesia's ulama and politics Martin van Bruinessen, "Indonesia's ulama and politics: caught between legitimising the status quo and searching for alternatives", Prisma — The Indonesian Indicator (Jakarta), No. 49 (1990), 52-69. Indonesia’s Ulama and Politics: Caught Between Legitimising the Status Quo And Searching for Alternatives The relationship between ulama, ‘men of Islamic learning,’ and umara, ‘holders of political power,’ has always been ambivalent. On the one hand, ulama at least in the Sunni tradition have always provided religious legitimation for the de facto power holders. On the other hand, there is also a general awareness that power corrupts and that proximity to those in power impairs the ulama’s moral authority and the integrity of their learning. There is a well-known hadith to that effect, often quoted in popular sermons: “the worst among the ulama are those who go and see the umara, while the best among the umara are those who come and see the ulama.” It has been pointed out that this hadith is actually ‘weak’ (da`if), meaning that its attribution to the Prophet is considered very dubious.[1] The fact that it is frequently quoted by ulama and popular preachers in Indonesia nevertheless indicates that the saying expresses something about which they have strong feelings. In a recent research project on the Indonesian ulama’s worldview, about half the ulama interviewed volunteered this hadith when asked what was the correct form of Islam-state relations.[2] Moral, economic and political independence (kemandirian) vis-à-vis the government is a quality that almost all respondents considered essential. -
Kebijakan-Kebijakan Presiden Abdurrahman Wahid Tahun 1999-2001
PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI KEBIJAKAN-KEBIJAKAN PRESIDEN ABDURRAHMAN WAHID TAHUN 1999-2001 MAKALAH Diajukan untuk Memenuhi Salah Satu Syarat Memperoleh Gelar Sarjana Pendidikan Program Studi Pendidikan Sejarah Oleh: LAURENTIUS RIGEN DARIS NIM: 101314022 PROGRAM STUDI PENDIDIKAN SEJARAH JURUSAN PENDIDIKAN ILMU PENGETAHUAN SOSIAL FAKULTAS KEGURUAN DAN ILMU PENDIDIKAN UNIVERSITAS SANATA DHARMA YOGYAKARTA 2016 PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI KEBIJAKAN-KEBIJAKAN PRESIDEN ABDURRAHMAN WAHID TAHUN 1999-2001 MAKALAH Diajukan untuk Memenuhi Salah Satu Syarat Memperoleh Gelar Sarjana Pendidikan Program Studi Pendidikan Sejarah Oleh: LAURENTIUS RIGEN DARIS NIM: 101314022 PROGRAM STUDI PENDIDIKAN SEJARAH JURUSAN PENDIDIKAN ILMU PENGETAHUAN SOSIAL FAKULTAS KEGURUAN DAN ILMU PENDIDIKAN UNIVERSITAS SANATA DHARMA YOGYAKARTA 2016 i PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI HALAMAN PERSEMBAHAN Makalah ini ku persembahkan kepada: Kedua orangtuaku yang selalu mendoakan dan mendukungku. Kedua kakak perempuanku yang selalu menyemangatiku. Almamaterku. iv PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI HALAMAN MOTTO Menyesali nasib tidak akan mengubah keadaan. Terus berkarya dan bekerjalah yang membuat kita berharga. (Abdurrahman Wahid) Bangunlah suatu dunia dimana suatu bangsa hidup dalam damai dan persaudaraan (Ir. Soekarno) Setialah pada hal-hal yang kecil, karena kelak disanalah kekuatanmu berasal. (Bunda Teresa) v PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI ABSTRAK KEBIJAKAN-KEBIJAKAN PRESIDEN ABDURRAHMAN WAHID TAHUN 1999-2001 Oleh: Laurentius Rigen Daris Universitas Sanata Dharma 2016 Makalah ini bertujuan mendeskripsikan: (1) Latar belakang kehidupan Abdurrahman Wahid, (2) Kebijakan-kebijakan Presiden Abdurrahman Wahid, (3) Jasa-jasa Presiden Abdurrahman Wahid. Penulisan makalah ini menggunakan metode sejarah dengan langkah- langkah heuristik, verifikasi, interpretasi, dan historiografi. -
Social Education Through Digital Literacy Among
Evi Fatimatur Rusydiyah DOI: 10.15642/JIIS.2020.14.1.210-247 SOCIAL EDUCATION THROUGH DIGITAL LITERACY AMONG INDONESIAN FEMALE MUSLIM ACTIVISTS The Experience of Abdurrahman Wahid’s Daughters Evi Fatimatur Rusydiyah | UIN Sunan Ampel Surabaya – Indonesia [email protected] Abstract: This article analyses the experience of Indonesian women Muslim activists in conducting social education through digital literacy. It focuses on Twitter as the media of digital literacy they actively employ. Responses to tweets are assessed with Anderson’s taxonomic indicators (namely remembering, understanding, applying, analyzing, evaluating, and creating) in order to know the cognitive level of society under the framework of social education. With regards to the notion of the Indonesian women Muslim activists, this article refers to four daughters of the late Abdurrahman Wahid, Alissa Qotrunnada, Zannuba Ariffah Chafsoh, Anita Hayatunnufus, and Inayah Wulandari, being known as social activists on religions, multiculturalism, equality, democracy, and human rights, particularly through their tweets. This paper argues that women Muslim activists play a key role in making use of digital media for leading the Indonesian Muslim community to become a critical society. Through the enhancement of the society’s cognitive level, it further argues, those women Muslim activists have skillfully developed digital literacy-based social education for people’s socio-political criticism. Keywords: Digital literacy, muslim society, social education, social media, muslim female figures Introduction Information and communication technology (ICT) continues to develop every year. It makes it easy for people, including the Indonesian Muslim society, to get the information they needed. Consequently, data and information have become a valuable commodity nowadays. -
Opinionjournal - the WEEKEND INTERVIEW
OpinionJournal - THE WEEKEND INTERVIEW http://www.opinionjournal.com/forms/printThis.html?id=110008016 PRINT WINDOW CLOSE WINDOW THE WEEKEND INTERVIEW Daughter of Islam An eloquent (and elegant) foe of Muslim fundamentalists. BY NANCY de WOLF SMITH Saturday, February 25, 2006 12:01 a.m. WASHINGTON--Yenny Wahid has a smile that could melt a Hershey bar at 100 yards. Her sunny disposition is all the more remarkable because Ms. Wahid is on what may be the world's most difficult mission right now: She's a prominent Muslim (and a woman at that) who speaks out against terror and the hijacking of her religion by ideologues who twist it to their own political ends. After 9/11, many Americans assume that the radical Islamic agenda is to destroy the U.S. The reality is that attacks on Western targets are designed to function as brutal propaganda coups that will attract recruits to the cause of violent revolution. The main goal of ideologues like Osama bin Laden is to topple the governments of Muslim countries, including, most famously, the Wahabi royal regime of Saudi Arabia. But the real strategic plum, Ms. Wahid says, would be her native Indonesia and its 220 million citizens--with the largest Muslim population on earth. "We are the ultimate target," she told me in Washington during a trip to the U.S. earlier this month. "The real battle for the hearts and minds of Muslims is happening in Indonesia, not anywhere else. And that's why the world should focus on Indonesia and help." Think of it as a potential domino whose fall would be felt far beyond Asia. -
Thewahid Institute on Religious Issues
Edition The Institute 28 WAHID March 2010 Monthly Report on Religious Issues EDITOR’S WORD Gus Dur Buddhist Statue Display Closed ince the death of KH Abdurrah- Tedi Kholiludin man Wahid, people have paid their Srespects in many different ways. A 29 year old sculptor from Central Java, Cipto Purnomo, created a Buddha statue featuring Gus Dur’s head. One of Cipto’s friends crafted a “Gus Dur Gladiator” statue and a “Gus Dur Mountain” statue within 40 days of the former president’s death. The Buddhist statue sparked pro- test from the Indonesian Theravada Youth (PATRIA) Headquarters as it was considered degrading, and the statues, on display at Mendut art gallery in Magelang, were taken down. Photograph: Statue of the Buddha featuring Gus Dur’s head Photo.SCTV In addition, throughout February there were more problems with the n silence and with resignation, Cipto from display, which coincided with the establishment of houses of worship. A Purnomo (29) slowly arranged the 40th day anniversary since Gus Dur’s number of local organisations placed planks of wood. But he was not death, was accompanied by a ritual or pressure on the Church of Galilee in I making a bonfire; instead Cipto was performance art. However, in this case Bekasi to close its doors. In Bogor, the sealing off the “Statue of Gus Dur’s Con- the ceremony was much quieter than local government gave in to pressure from several groups, with the mayor science” with the planks. On top of the usual, with only a reading of mantras revoking the building permit granted planks was a sign reading “statue closed and Javanese hymns. -
Kiai Dan Politik Studi Kasus Perilaku Politik Kiai Dalam Konflik Partai Kebangkitan Bangsa (Pkb) Pasca Muktamar Ii Semarang
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Diponegoro University Institutional Repository KIAI DAN POLITIK STUDI KASUS PERILAKU POLITIK KIAI DALAM KONFLIK PARTAI KEBANGKITAN BANGSA (PKB) PASCA MUKTAMAR II SEMARANG TESIS Diajukan sebagai salah satu syarat guna Memperoleh gelar Magister Ilmu Politik Pada Program Pascasarjana Universitas Diponegoro Oleh: ICHWAN ARIFIN D4B005004 PROGRAM STUDI MAGISTER ILMU POLITIK PROGRAM PASCA SARJANA UNIVERSITAS DIPONEGORO SEMARANG 2008 1 Sertifikat Yang bertanda tangan dibawah ini saya, Ichwan Arifin menyatakan bahwa tesis yang saya ajukan ini adalah hasil karya saya sendiri yang belum pernah disampaikan untuk mendapatkan gelar pada program Magister Ilmu Politik ini ataupun pada program lainnya. Karya ini adalah milik saya, karena itu pertanggungjawabannya sepenuhnya berada di pundak saya. Ichwan Arifin 24 September 2008. 2 PENGESAHAN TESIS Yang bertanda tangan dibawah ini menyatakan bahwa usulan penelitian berjudul: KIAI DAN POLITIK: STUDI KASUS PERILAKU POLITIK KIAI DALAM KONFLIK PARTAI KEBANGKITAN BANGSA (PKB) PASCA MUKTAMAR II SEMARANG Yang disusun oleh Ichwan Arifin, NIM D4B005004 telah dipertahankan di depan Dewan Penguji pada tanggal 24 September 2008 dan dinyatakan telah memenuhi syarat untuk diterima. Ketua Penguji Anggota Penguji (Drs. Turtiantoro, MSi) 1. (Drs. Achmad Taufik, MSi) Sekretaris Penguji (Dra. Rina Martini, MSi) 2. (Drs. Priyatno Harsasto, MA) Semarang, 24 September 2008 Program Pasca Sarjana Universitas Diponegoro Program Studi Magister -
In Search of Hegemony: Islamism and the State in Indonesia
In Search of Hegemony: Islamism and the State in Indonesia LUQMAN NUL HAKIM This thesis is submitted for the degree of Doctor of Philosophy The University of Melbourne February 2019 Declaration I certify that this thesis is the product of my own research, fewer than the maximum word limit in length, and contains no material which has been accepted as part of the requirements of any other degree at any tertiary education institution, or any material previously published by another person except where due reference is made. Luqman Nul Hakim i Abstract In post-authoritarian Indonesia, but particularly following the 9/11 terrorist attacks, Islamism has become a contentious matter of scholarly debate. The prominent accounts emerging from security and democratisation studies place much analytical weight on ideology and culture by often portraying the relationship between Islam and politics in essentialist fashion, associating the dynamics of Islamism with interpretations of Islamic doctrine or the contest between moderate and radical Muslims. The institutionalist literature, on the contrary, explains the rise of Islamism as the result of the weak capacity of the state following the fall of the centralised New Order authoritarian regime. Another variant draws attention to the moderation of Islamic politics as the result of participation in democratic processes, especially electoral politics. Yet, such linear and teleological explanations obscure the complex circumstances that establish the different trajectories of Islamism. They also fail to comprehend how the prevalence of Islamist discourse on power struggles in the current democracy can produce a more conservative and illiberal form of Islamism. In contrast, this thesis utilises the politics of hegemony approach as developed in the traditions of political discourse theory. -
Booklet Wi 2013.Pdf
1 The Wahid Institute FOUNDERS 2 FOUNDERSFOUNDERS 3 H.E. KH Abdurrahman Wahid KH Abdurrahman Wahid, or also known as Gus Dur, was an important !gure of Islam and peace. In Indonesia, he was known as a prominent intellectual !gure as well as the main !gure of modernist Islam. He was very world renowned as a man of peace and anti-violence. His thoughts and his movement was aimed to !nd an understanding to reduce various tensions and con"icts around the world, including between Islam and the West. He led the biggest Islamic organization in the world – Nahdlatul Ulama – for 15 years (1983-1998), when he introduced the tradition of inter-religious and -cultural dialogues, not only in Indonesia, but also throughout the world, for the purpose of achieving peace and promoting democracy. His leadership as the fourth President of Republic of Indonesia (1999- 2001) was during a time of crisis and full of turmoil; nevertheless he succeeded in putting the foundations of the country for law enforcement, military repositioning, people oriented economic development, as well as fostering the cooperation among religions to support democracy and law enforcement in the country. Dr. Gregorius Barton Dr. Greg Barton is a senior lecturer in the Faculty of Arts at Deakin University, Geelong, Victoria, Australia. Since the late 1980s he has researched the in"uence of Islamic liberalism in Indonesia and its contribution to the development of civil society and democracy. One of the central !gures in his research has been Gus Dur, whom Barton has come to know better than perhaps any other researcher. -
Fragmentation and Conflict Among Islamic Political
Conflict among Islamist Political Parties in Indonesia FRAGMENTATION AND CONFLICT AMONG ISLAMIC POLITICAL PARTIES IN INDONESIA DURING REFORMASI ERA (1998-2009) Anatomy, Factors and Implications Sri Yunanto and Ahmad Fauzi Abdul Hamid Universiti Sains Malaysia, Penang - Malaysia Abstract: Since independence of the Republic of Indonesia, Muslims, as the majority population, have established diverse Islamic political parties. The nature of such parties has changed from the days of the Old Order to the New Order and Reformasi eras. Despite similar anatomies between Islamic parties of the Old Order and those of Reformasi, Islamic political parties profess different ideological missions. While the beginning of Old Order saw the confederation of Islamic political parties, Masyumi, seeking to promote the establishment of an Islamic State, none of the Islamic political parties which mushroomed during Reformasi era expressly struggled for the establishment of an Islamic state. However, the Islamic political parties had to weather similar problems of internal conflict and fragmentation. Different ideological strands, policy stances and leadership styles are believed to be amongst the pivotal root causes of their domestic troubles. With their popular votes and parliamentary seats significantly reduced, they prove to be no competition to the nationalist political parties. Keywords: Islamic political parties, reformasi era, conflict. Introduction Since the era of Dutch colonization, Islam in Indonesia has displayed the character of being not only a social movement but also a political force to be reckoned with. Series of armed resistence were campaigned by Muslims of the archipelago against the colonial masters. From the early of the twentieth century onward, the avenue of JOURNAL OF INDONESIAN ISLAM 337 Volume 07, Number 02, December 2013 Sri Yunanto and Ahmad Fauzi Abdul Hamid resistance of Muslims was not only manifested in armed-struggles against the colonial forces, but also in form of political parties.