Dialogia: Jurnal Studi Islam dan Sosial
Dialogia merupakan jurnal enam bulanan yang diterbitkan oleh Fakultas Ushuluddin, Adab dan Dakwah IAIN Ponorogo. Dialogia menerima tulisan ilmiah hasil pemikiran konseptual dan hasil penelitian yang belum pernah dipublikasikan, terutama yang berhubungan dengan studi Islam dan sosial.
Articles
11 Documents
Search results for
, issue
"Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL"
:
11 Documents
clear
<![CDATA[The Meaning of The Hajj Ritual: William R. Roff Thoughts and His Contribution to Islamic Studies in Indonesia ]]>
<![CDATA[Muhammad Lutfi Hakim]]>
<![CDATA[ Dialogia Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2785
<![CDATA[This article aims to analyze William R. Roff’s theoretical approach to Hajj and its contribution to Islamic studies in Indonesia. This contribution arose from his concern with the very few historians of religions who made functional, analytical categories for explaining religious phenomena. This paper is a literature study and uses William R. Roff’s writing, Theoretical Approaches to the Hajj, as the primary source and analyzes it using qualitative data analysis. The author found that William R. Roff explained the implementation of the pilgrimage and its meaning by elaborating on Arnold van Gennep’s theory and Victor Turner’s thesis. The pre-implementation stage of the pilgrimage means the separation contained in the ramalan ritual (extra-Islamic) to determine the best time for the pilgrims’ departure, apologies and prayers, preparation of supplies, repayment of debts, and their obligations before the pilgrimage. The stage of the hajj implementation means the transition that is contained in the peak performance of the hajj ritual. The post-implementation phase of the Hajj means togetherness in the change in attributes, understanding of the pilgrims, and their implementation in the community life where they live. William R. Roff’s theoretical contribution to the pilgrimage, the outcome of which was satisfactory to both parties, has been used as a model by scholars and researchers for studying other religious rituals in Islam. His interpretation of the hajj ritual falls into the third phase called new Islamic studies to approach.]]>
<![CDATA[Fitrah According to The Qur'an: Personality Analysis Of Islamic Psychology Perspective ]]>
<![CDATA[Jarman Arroisi]]>;
<![CDATA[Jamal Jamal]]>;
<![CDATA[Mohammad Khair Al-Fikry]]>
<![CDATA[ Dialogia Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2405
<![CDATA[The West secular-worldview has arisen many discipline of knowledge including modern psychology which contradicted with Islamic psychology. The understanding of modern psychology is based on a secularistic framework which caused the separation of the essential personality of human from the Creator. This paper aims to examine the concept of fitrah in the Qur’an. Using theory of Quasi-scientific Worldview and descriptive analysis method related with fitrah of human, this research produced several conclusions. First, fitrah in the psychology study on Islamic perspective is an important dimension in human life. Especially, Islamic psychology makes fitrah as human identity centered on tawhid. Meanwhile, the human personality in modern psychology did not cover the whole dimension because it only touches the jismiyah and nafsiyah aspects. Second, in Islamic psychology, the view of human personality not only discusses on the aspects of jismiyah and nafsiyah, but also emphasizes on the ruhaniyah aspect. Third, the difference dimension of ruhaniyah that makes the dimension of fitrah important because it has the recognizing of Allah as the essential sacred identity. This condition of fitrah in the human dimension has implicated for the happiness of human.]]>
<![CDATA[The Map of The Religious Elite Conflict and Resolution Effort ]]>
<![CDATA[Lathifatul Izzah]]>;
<![CDATA[Misyrah Ahmadi]]>;
<![CDATA[Kurniati Kurniati]]>
<![CDATA[ Dialogia Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2761
<![CDATA[Conflict can occur anywhere and anytime, even in a society that looks homogeneous and religious. This paper aims to describe, analyze, and interpret the causes of the operation of the religious elite conflict in Mlangi and the resolution efforts for this conflict. These objectives can be achieved by using a qualitative approach with the type of case study research designed in the form of a single case. The data collection techniques can be done by observation, interviews, and documentation which makes the author himself a research instrument. The results obtained from these achievements are as follows: conflicts of religious elites can occur because there are symbolic buildings that are glorified by the local community, struggle for social position between jero and jobo communities, changes in regional administration and social structures, intersections between religion, economy and political elites local, struggling for access to information, resources and sources of funds, differences in livelihoods, and the emergence of negotiations on religious and cultural values. Some of the causes of the conflict can be eliminated by fading the building of symbols that reinforce social position and status, allowing mixed marriages, creating awareness of equality of origin or descent, needing government intervention to find a middle way for the conflict, creating common enemies and independence.]]>
<![CDATA[Deradicalization Of Religious Understanding Through The NU Online and Suara Muhammadiyah Website in The Perspective of Critical Discourse Analysis ]]>
<![CDATA[Iswahyudi Iswahyudi]]>;
<![CDATA[Udin Safala]]>;
<![CDATA[Dwi Azizah Agustina]]>
<![CDATA[ Dialogia Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2782
<![CDATA[This paper will discuss how two media (websites) NU Online and Suara Muhammadiyah counteract radicalism in terms of the Islamic state discourse. The post-reform discourse on the Islamic State is not only in seminar forums with a physical presence but has penetrated internet sites, Facebook, WA and others. The purpose of this paper is to answer three main problems, first, what are the radical aspects of the idea of an Islamic state published by the NU Online website and the Suara Muhammadiyah website? Second, how is the deradicalization of the NU Online website and the Suara Muhammadiyah website in terms of the Islamic state in Indonesia? and third, what is the ideology behind the NU Online website and the Suara Muhammadiyah website in deradicalizing the Islamic state in Indonesia? To answer these three main problems, this paper uses Norman Fairclough's critical discourse analysis approach. Fairclough was chosen because he has an in-depth study of language as a practice of power. Fairclough's critical discourse analysis focuses on the study of three interrelated things, namely text, discourse practice and sociocultural practice. This paper finds several things. First, the aspects of radicalism discussed by NU Online and Suara Muhammadiyah are on intolerance of the subject, An ahistorical concept and symbolic and physical violence. Second, the way of deradicalization of NU Online and Suara Muhammadiyah is through normative theological arguments, arguments on the historical practice of Islamic social politics and Indonesian factual conditions. Third, the ideology of NU Online is al-Sha>fi'i> with the development of an open Sufism epistemology and the Suara Muhammadiyah ideology which is the ideology of schools without madhhab in the form of progressive Islam.]]>
<![CDATA[Tracking Legal Basis Through Takhrij Hadis Digital Software (Case Study of the Bahtsul Masail Forum Komunikasi Ta'mir Masjid and Musholla Duwet - Wates - Kediri) ]]>
<![CDATA[Imam Masrur]]>;
<![CDATA[Khamim Khamim]]>;
<![CDATA[Duwi Hariono]]>
<![CDATA[ Dialogia Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2326
<![CDATA[Since the beginning of its appearance at the Prophet's time to the Companions, the Hadith has never been free from controversy. For example, the delay in codification and the prohibition on hadith writing. This condition made orientalists accused the Hadith is inauthentic. Another issue is the issue of authority, whether Hadith has the legal force that binds all people. Moreover, if the Hadith deals with various interests, its authoritative power becomes conditional. It can be very authoritative when dealing with an ongoing problem in a particular area but barren when dealing with the same problem in another place. In Muslim society, the Hadith is the second authoritative source of law after the Qur'an. Even for the Hadith with mutawatir status, the power of authority is the same as the Qur'an. The digitization of the Hadith is still very weak and limited when compared to the Qur'an, so it is difficult to find its software. People who do not have competence in the Hadith will choose to use search engines on the internet such as Google. The results obtained also come from sources whose credibility is dubious. Lidwa Pusaka answered this challenge by releasing the Nine Imams Book of Hadith software. The position and function of the Hadith are very vital as a guide for the life of Muslims. When solving a problem without using Hadith, accusations of anti-hadith, breaking the Sunnah, and various negative stigmas will arise. ]]>
<![CDATA[A Divine Love of Annemarie Schimmel: A Sufism Study of an Orientalist ]]>
<![CDATA[Umar Faruq Thohir]]>;
<![CDATA[Irma Rumtianing U.H.]]>
<![CDATA[ Dialogia Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.3056
<![CDATA[A divine love as the main basis of Sufism has become increasingly popular since Rabi'ah al-Adawiyah with the concept of al-hub teaches to fully dedicate love only to Allah. In line with that, the Sufism thought of Jalaluddin Rumi was born which expressed her love for Allah through poetic prose. Her unique expression of divine love makes Sufism scholars interested. Among them Annemarie Schimmel. She has made many researches from her interest in the concept of love in Sufism, even though She is not a follower of Islam. Herefore, her research is important to do to examine the Sufism thoughts of Annemarie Schimmel who also conveys her work with beautiful poems. The discussion in her literature research is carried out in a descriptive analytical manner towards Annemarie Schimmel's Sufism thought through various theories in Sufism. Her qualitative research concludes that Annemarie Schimmel's interest in writing poetry and writing in beautiful language is one thing in common with al-Rumi, although not all of Annemarie Schimmel's writings are written in poetry or prose. Annemarie Schimmel only saw Sufism from the outside, herefore she considered it unnecessary to convert to Islam. Annemarie Schimmel considers Sufism as a mystical teaching that also exists in other religions, such as Buddhism and Shinto. For her, the most important thing is to be able to carry out the teachings conveyed by Sufism, namely awareness of the Supra Logic, Wisdom, guidance, and Love, without having to change theological beliefs to become Moslem.]]>
<![CDATA[Green Islam: New-Theology and Implementation of Pesantren Al Qodir Managerial System ]]>
<![CDATA[Reza Bakhtiar Ramadhan]]>;
<![CDATA[Aris Risdiana]]>
<![CDATA[ Dialogia: Islamic Studies and Social Journal Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2387
<![CDATA[This paper studied the concept of Green Islam as a new-theology spreads at Pesantren al-Qodir, Sleman Yogyakarta. The theology has a series of ideas on nation-state, Islāmic studies, and interpretation of Islamic teachings on ecological issues. In implementing that theology, Pesantren al-Qodir arranged many programs such as preventing socio-ecological crisis resulting from uncaring human attitudes on the ecosystem. These uncaring ones encourage al-Qodir to cooperate with many partners and promote that theology. Training of Trainer (ToT) for Volunteer for Natural Disasters is just a sample of how al-Qodir implements its program. For Green Islam Theology, ecological studies are then philosophically not secular but religion. It is needed as a crucial tool for continuing the life of a human being. K.H Masrur Ahmad as a leader of al-Qodir has cooperated with and invited all his partners not only to focus on aspects of life in the hereafter but also on the best pragmatic interests. The most important thing in the view of Green Islam Theology is how to erase ecological crisis resulted from bad uncaring human actions. It is an implementation of the theories of developmental ecology proposed by Bronfenbrenner. He said that human development is influenced by society and environmental habitation.]]>
<![CDATA[Situational Leadership in Islam: An Analysis of the Leadership Model of the Prophet Muhammad ]]>
<![CDATA[Husnul Mirzal]]>;
<![CDATA[Sri Yayu Ninglasari]]>
<![CDATA[ Dialogia: Islamic Studies and Social Journal Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2581
<![CDATA[In the development of leadership studies, various leadership styles have been born. Among the various models, situational leadership is the ideal leadership style because it can adapt the leadership approach with the reality of the followers' social context and circumstances. This study examines the empirical reality practices of situational leadership in Islam by analyzing the Prophet Muhammad's leadership model. This study uses a library research method with a content analysis approach. This study's results indicate that the Prophet Muhammad used a situational leadership style in leading the ummah. This is evidenced by the Prophet's leadership characteristics between Mecca and Medina's periods, which were adapted to the social realities and conditions of his followers. The differences in leadership characteristics can be assessed through the different characteristics of the verses and hadiths used by the Prophet as a medium in leading. Besides, evidence can also be obtained through the principle of graduality in implementing Islamic teachings. The Prophet's leadership in spreading Islamic teachings is implemented gradually following the reality of the social context and the abilities of his followers.]]>
<![CDATA[Hadith And Literature: Hadith Reception in LIIA Rhyme as Transmission of Ma'rifatullah Hamzah Fansuri ]]>
<![CDATA[Ubaidillah Ubaidillah]]>;
<![CDATA[Nurul Azizah]]>
<![CDATA[ Dialogia: Islamic Studies and Social Journal Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2588
<![CDATA[Transmission of Islamic knowledge should be important to pay attention to local wisdom as a medium for da'wah so that amar ma'aruh nahi mungkar is not limited to the material message but also in the process and packaging. This is where Islam must be interpreted as a methodological tool as well as a value system concerning the dialogical dimension of man's love for God. This research is a literature study using the living hadith study method by focusing on verse verses with tauhid nuances as the basis of the teachings of Hamzah Fansuri's wihdatul wujud. This study aims to explain how the hadith receptions in tauhid sentences and how Hamzah Fansuri came to the meaning of LIIA as a tauhid system and how the position of LIIA-themed poetry in perahu poetry. The result, first, LIIA's poetic poetry media is a reception of a Sufistic hadith as a way of capturing the bathiniyyah feeling of the unity of man and God. second, LIIA's poetry is an influence from the literary form to further explain my relationship with the Beloved. third, LIIA poetry in the verse of the perahu is more as a methodology of preaching about wihdatul wujud to awaken the passion of human love for god which is transcendental]]>
<![CDATA[The Concept Of Ahl Al-Kitab: Recognition Adherents Of Ahl Al-Kitab ]]>
<![CDATA[Nurul Hakim]]>;
<![CDATA[Ali Fauzi]]>
<![CDATA[ Dialogia: Islamic Studies and Social Journal Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21154/dialogia.v19i1.2575
<![CDATA[This paper will explore the existence of the ahl al-kitab . In exploring the existence of the ahl al-kitab , the writer traced it through the verses of the Qur’an. Furthermore, the understanding of these verses is sought according to the understanding of the experts. And then, the expert’s understanding is comprehensively analyzed. The ʻulama’ generally state that the so-called ahl al-kitab are the Jewish and Christian communities. However, among the ʻulama’, still give opportunity to have dialogue regarding the status of the ahl al-kitab. This is because the Qur’an explicitly mentions the existence of the ahl al-kitab, and discusses it. Based on the Qur’an, the definition of the ahl al-kitab has developed, namely the ahl al-kitab refers to the notion of religion which is aimed at communities or groups of religious adherents who have holy books that have been revealed by Allah SWT to the Prophet and His Messenger in general. In the narration taken from Ahmad bin Hanbal, it is stated that the number of Prophets is 124,000. Of the 124,000 prophets, 315 were sent to become Massengers, or in other narrations, 314 or 313 people were mentioned. Thus, the number of holy books that Allah sent to earth is the same number with the Massengers who were sent to that earth. Some of these Messengers were narrated by the Qur’an, and some of them were not narrated by Qur’an.]]>
