Dialog
DIALOG (p-ISSN: 0126-396x, e-ISSN: 2715-6230) is a periodical scientific journal which managed by Secretary of The Research and Development & Educational Training Agency - Ministry of Religious Affairs. This journal first published in 1976. But then, it was officially changed in to an electronic journal in 2018. It is published twice in a year (June and December). This journal is called Dialogue as a vehicle to discuss social, political, and religious issues in society.
Articles
230 Documents
<![CDATA[PELAKSANAAN PENYULUHAN AGAMA DAN PEMBANGUNAN OLEH PENYULUH AGAMA DI KOT DENPASAR BALI ]]>
<![CDATA[Abdul jamil]]>
<![CDATA[ Jurnal Dialog Vol 37 No 2 (2014): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v37i2.64
<![CDATA[As the capital city of Bali province and as the main tourist destination, Denpasar serves as the most visited city with sustainable regional budget (APBD). It has been evidence that foreign cultures as part of globalization effect of tourism did not contribute positively to the development of the region. These foreign cultures have been indicated as a negative force to the locals, either on economic, social, or cultural aspects. This paper explores the attempts of the local government, particularly the Office of Religious Affairs of Denpasar in improving the competence of religious communicators as stipulated in the Act of Kepmenkowasbangpan No. 54 / KEP / MK.WASPAN / 9/1999. Similarly, it also presents how these communicators performed their religious communication services amidst the rapid cultural change in Bali.]]>
<![CDATA[MEMPERKUAT FORUM KERUKUNAN UMAT BERAGAMA (FKUB) ]]>
<![CDATA[Husni Mubarok]]>
<![CDATA[ Jurnal Dialog Vol 37 No 2 (2014): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v37i2.66
<![CDATA[This paper discusses the strategic position of FKUB (Communication Forum of Inter-Religious Communities) for the future of inter-religious harmony in Indonesia, particularly the freedom of religion. It also highlights some issues that might disempower this inter-faith organization. Finally, this paper proposes some ideas for empowering FKUB by listing its weaknesses and some alternative solutions.]]>
<![CDATA[KERAGAMAN ORIENTASI PENDIDIKAN DI PESANTREN ]]>
<![CDATA[Husen Hasan Basri]]>
<![CDATA[ Jurnal Dialog Vol 37 No 2 (2014): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v37i2.67
<![CDATA[Pesantren (Islamic boarding schools) have been experiencing a rapid growth both quantitatively and qualitatively; shown by the increasing numbers of pesantren and their santri (students) as well as by the various educational orientations. This paper explores how pesantren viewed and articulated the education that they conducted. It applies literature study on several pesantrens which were previously investigated by the Research and Development Centre of Religious Education/Religiousity, other institutions, and individuals for the last 10 years. Additionally, it points out that the diversity of pesantren’s educational orientation was by and large influenced by the ideology of their leaders and managers. A variety of salafiyah (traditional) pesantrens showed a phenomenon of educational dynamicity. As for the variants of modern Gontor pesantren and its networking, education reformation has been the main issue as coined by their founders. Some other pesanten that had relations to modern Gontor pesantren, such as al-Mukmin Ngruki, al-Zaitun, and Hidayatullah focused on preparing Muslim cadres. Moreover, the variants of salafi pesantren constructed their education orientation to maintain the continuity of salafi cultures.]]>
<![CDATA[ULAMA BOGOR DALAM PENGEMBANGAN TRADISI INTELEKTUAL: ]]>
<![CDATA[Fakhriati Fakhriati]]>
<![CDATA[ Jurnal Dialog Vol 37 No 2 (2014): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v37i2.69
<![CDATA[As other ulamas generally, Bogor ulamas were responsible in developing the intellectual tradition of their society. This tradition was surely influenced by the local Sundanese culture where these ulamas held the central roles. However, the turning time, globalisation, and the borderless society had parsed local Sundanese cultures. This had served as a challenge for Bogor ulamas in maintaining the intellectual tradition with its religious and local nuances. As the cultural brokers, these ulamas’ writings were evidence of their efforts in maintaining the written tradition based on the local cultures and also on the current changes. This paper discusses the efforts taken by Bogor ulamas living in the 20th and the 21st centuries in building their intellectual tradition and adapting to the changes. Finally, it finds out that there are some discrepancies between the intellectual products of the past and the contemporary ulamas either in the content or in the languages as one form of local culture conservation.]]>
<![CDATA[PENGELOLAAN PENINGKATAN MUTU MADRASAH ]]>
<![CDATA[Erlina Farida]]>
<![CDATA[ Jurnal Dialog Vol 37 No 2 (2014): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v37i2.70
<![CDATA[An excellent madrassa is obviously reflected by its quality. This quality is possessed by MTs Mu’allimaat Yogyakarta which has managed to become one of the favorite and superior madrassas. This is due to the integrity of its human resources that are supported by adequate infrastructures. Another supporting components for the excellence of the madrassa is the wide networks and strong supports of the community members, organizations, and the government. Professionalism and managerial independence also contribute to the success of this madrassa, proven by the academic and non academic achievements of its students. This paper investigates the management of quality improvement in MTs Muallimaat Yogyakarta.]]>
<![CDATA[KONSEP MODERAT YUSUF QARDHAWI: ]]>
<![CDATA[Ahmad Dumyathi Bashori]]>
<![CDATA[ Jurnal Dialog Vol 36 No 1 (2013): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v36i1.73
<![CDATA[Yusuf Qardhawi is one of prominent Islamic cleric as moderate figure. It is reflected from his ideas and thoughts both in his books and religious speeches. This article explores the reasons why Yusuf Qardhawi was deemed as icon of moderate Islam and also reveals his the standards of moderate. Moderate attitudes, of course, come from the way one understand the sacred text (Qur’an). In this matter, Yusuf Qaradhawi argues the way muslims should understand the nash.]]>
<![CDATA[WAKAF TUNAI ]]>
<![CDATA[A Zaenurrosyid]]>
<![CDATA[ Jurnal Dialog Vol 36 No 1 (2013): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v36i1.74
<![CDATA[Waqf as the way to worship Allah is also as a great potential asset for moslem. This great potential is empowered by various management innovation. Cash Wakaf that has been developed in several countries, in fact, be able to strengthen the economics of Moslem society. In the perspective of Moslem scholars”, not all of them agree with cash waqf. Although there is a different opinion about cash waqf, the majority of them legalized it. Either Hanafi or Maliki legalized cash waqf. Furthermore Hambali Moslem scholar also accept cash waqf and the other is not, while mazhab Syafi’iyah generally does not allow the practice of cash waqf. In the context of Indonesian Law. Law number 41, 2004 legalizes cash waqf, or valuable letter. This article discusses and analyzes cash waqf management at PPPA (The program for children who learn Quran by heart) with the analysis from the perspective of Islamic law and positive law No. 41, 2004. Based on the result of the research, it can be stated that cash money management at PPPA has been relevant with both of the approach of the law, and those developed cash waqf programs included educational institution, health, religion, and society needs services, that recently can reach hundreds of billions.]]>
<![CDATA[PEMBANGUNAN EKONOMI DALAM TINJAUAN MAQASHID SYARI’AH ]]>
<![CDATA[Ali Rama]]>;
<![CDATA[Makhlan Makhlan]]>
<![CDATA[ Jurnal Dialog Vol 36 No 1 (2013): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v36i1.76
<![CDATA[Waqf as the way to worship Allah is also as a great potential asset for moslem. This great potential is empowered by various management innovation. Cash Wakaf that has been developed in several countries, in fact, be able to strengthen the economics of Moslem society. In the perspective of Moslem scholars”, not all of them agree with cash waqf. Although there is a different opinion about cash waqf, the majority of them legalized it. Either Hanafi or Maliki legalized cash waqf. Furthermore Hambali Moslem scholar also accept cash waqf and the other is not, while mazhab Syafi’iyah generally does not allow the practice of cash waqf. In the context of Indonesian Law. Law number 41, 2004 legalizes cash waqf, or valuable letter. This article discusses and analyzes cash waqf management at PPPA (The program for children who learn Quran by heart) with the analysis from the perspective of Islamic law and positive law No. 41, 2004. Based on the result of the research, it can be stated that cash money management at PPPA has been relevant with both of the approach of the law, and those developed cash waqf programs included educational institution, health, religion, and society needs services, that recently can reach hundreds of billions.]]>
<![CDATA[ISLAM BERBUNGKUS KEARIFAN LOKAL (LOCAL WISDOM): ]]>
<![CDATA[Ali Romdhoni]]>
<![CDATA[ Jurnal Dialog Vol 36 No 1 (2013): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v36i1.80
<![CDATA[Melalui metode deskriptis, interpretatif dan analitis, tulisan menunjukkan bukti bahwa seni Ketoprak, yang digemari masyarakat ‘abangan’ di Pati, Jawa Tengah, ternyata menyimpan nilai-nilai luhur ajaran Islam. Budaya juga merupakan perwujudan usaha manusia untuk eksis, dan nantinya juga membentuk struktur sosial dan mendorong manusia melakukan pilihan-pilihan strategis sebagai bentuk survival strategy mereka menghadapi lingkungan fisik dan sosialnya. Salah satu bentuk survival strategy dalam penelitian ini adalah pilihan para pekerja seni Ketoprak untuk menampilkan cerita-cerita yang bernuansa keteladanan. Satu tindakan yang membuat warna Ketoprak menjadi “berbeda” dari konteks kelahirannya. Salah satu faktor pendorong pilihan tindakan ini adalah tidak ingin terasing di masyarakat. Ini karena struktur sosial masyarakat di Pati mayoritas santri.]]>
<![CDATA[ARGUMEN FORMALISASI HUKUM EKONOMI SYARIAH ]]>
<![CDATA[Ahmad Ali MD]]>
<![CDATA[ Jurnal Dialog Vol 36 No 1 (2013): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v36i1.81
<![CDATA[This article asserts that Islamic law of economy has a very important position in the national legal system. The Islamic law of economy as part of Islamic law and constitute a solid argument to be used as the basis of national law-making as a whole. The significance of Islamic law of economic is based on historical arguments, sociological, juridical, philosophical, and political. This assertion is refuse whom doubted and looked formalization of Islamic law, particularly the Islamic law of economy, is not important. This conclusion is obtained through alsiyasat al-shar‘iyah and the national legal politics approachs.]]>
