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Wahana Akademika: Jurnal Studi Islam dan Sosial
Published by KOPERTAIS Wilayah X Jawa Tengah
ISSN : 18296300     EISSN : 25273205     DOI : 10.21580/wa.v6i2
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Social Sciences
Wahana Akademika: Jurnal Studi Islam dan Sosial, is a journal published by Kopertais Wilayah X Jawa Tengah. Wahana Akademika: Jurnal Studi Islam dan Sosial is an academic journal published twice a year (every six months, ie April and October). Wahana Akademika: Jurnal Studi islam dan Sosial, focusing on social sciences, religious studies, education and management. Wahana Akademika: Jurnal Studi islam dan Sosial is open to the contributions of experts from related disciplines.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 12 Documents
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Search results for , issue "Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019" : 12 Documents clear
KEBIJAKAN PROFESI GURU MADRASAH MELALUI PROGRAM SERTIFIKASI DALAM MENINGKATKAN KUALITAS PENDIDIKAN ISLAM Utomo, Sigit Tri
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.4143

Abstract

Educators are human resources who contribute in the exploration of students at an educational institution. In general, educators should have four competencies such as professional competence, paedagogik competence, personality competence, and social competence.As an educator who has the task of developing the potential of learners, it is clear that a teacher should improve his ability with various efforts, including by writing, discussing, following scientific activities, following seminars, and other activities that are able to hone his noble duty as an educator. Because some competencies to be developed are social competence, competence, pedagogy, and professional competence. A good teacher is those who meet the requirements of professional skills either as educators. Herein lies the importance of teachers' professional quality standards to ensure the quality of teaching and learning process.In addition to being a professional educator, with the certification of teachers is expected to be an economically prosperous educator. In addition to the economic welfare it will obviously increase the motivation of teachers to develop their professional tasks through several activities such as delegation of subject teachers work (MGMP), KKG, seminars, discussion activities and even motivation to continue higher education. Because of the cost of functional allowance to teachers who have passed a certified teacher can really focus on the task of becoming an educator in an effort to educate the nation by no longer thinking about the family economy that has been the burden of teachers in Indonesia. Because we know there are still many teachers who are still far from welfare. Many who have a double profession other than to be a teacher like a buyer of used goods, public transportation drivers, newspaper delivery, fried sellers, and so forth. So ultimately the dignity of a teacher can occupy at the highest social stratification through this certification program.                   Methods of data collection in this study using literature study. In this stage, the researchers try to select the data (books) that have relevance to the professional policy of madrasah teachers through certification program in improving the quality of Islamic education. Then the authors also use the synthesis analysis that is by handling of certain scientific objects by combining the understanding of one with another understanding, which ultimately can be obtained by the new knowledge of professional policy of madrasah teachers through certification program in improving the quality of Islamic education. The author also uses content analysis that is research conducted on the information documented in the recording, good pictures, sounds, writings and others.                    With this method will be done data analysis and processing scientifically about the content of writing policy of the profession of madrasah teachers through certification program in improving the quality of Islamic education research results indicate that the government certification to teachers intended as an effort to project teachers into educators who are actually able to do their duties with good and professional who have a predetermined standard of competence. Specifically, the objectives of teacher certification are: To improve the competence of madrasah teachers in their field of knowledge, to strengthen the teaching ability of madrasah teachers, to develop madrasah teacher competence holistically so as to be able to act professionally and improve the ability of Madrasah teachers in scientific research and activity activities, information communication technology for learning purposes Keywords: Profession Policy of Madrasah Teachers, Certification, Quality of Islamic Education 
Integrasi Ilmu Pengetahuan (Sains) dan Agama Islam putri, feiza rahma
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.4848

Abstract

Abstrak: Integrasi ilmu pengetahuan (sains) dan agama islam memanglah memiliki sudut pandang yang berbeda. Namun dalam hal ini, keselarasan antara keduanya haruslah ditingkatkan. Karena keduanya memiliki peran penting dalam kehidupan manusia dan kemajuan sebuah bangsa. Agama merupakan pedoman atau tata cara atau petunjuk melalui aturan di dalam kitab suci dimana dalam ilmu pengetahuan (sains) yang berorientasi pada interaksi komunikasi yang ada di dalam masyarakat. Keduanya tentu memiliki hubungan dimana berintegrasi pada perilaku, moral, etika dan kemasyarakatan.
Nilai-nilai humanisme dalam dialog antar agama perspektif Gus Dur S. Ag, Muhammad Aqil
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.4915

Abstract

AbstractThe figure of Gus Dur is a unique figure and his thoughts are typical. For most people, his thoughts are difficult to guess and difficult to digest by ordinary lay people, making him a controversial figure as well as being admired. Gus Dur as a teacher of the nation and an intellectual figure is a person who upholds the values of humanism. His struggle in upholding human rights made him highly respected by people from various backgrounds and different identity backgrounds. In particular his defense of the rights of oppressed minorities from both religion and ethnicity. Solving problems during conflicts by promoting dialogue that upholds human values makes Abdurrahman a reliable mediator. His thinking about humanism, is ideally implemented in interfaith dialogue, he offers a concept that is more focused on the human side, human rights themselves rather than dialogue that is theological in nature. , "Here a Humanist Is Buried". That is, he wants to be remembered as a humanitarian fighter. The title of a humanist figure seems more appropriate for him. Because Gus Dur's humanism really departed from the deepest values of Islam, which transcended ethnicity, territoriality, to the limit of statehood.                                                  AbstrakSosok Gus Dur merupakan sosok yang unik dan pemikirannya tergolong tipikal.  Bagi kebanyakan orang, pemikiran beliau yang susah di tebak dan sulit dicerna oleh orang awam kebanyakan, menjadikannya sebagai sosok yang kontroversial sekaligus dikagumi. Gus Dur sebagai guru bangsa dan tokoh intelektual adalah sosok yang sangat menjunjung tinggi nilai-nilai humanisme. Perjuangannya dalam menegakkan hak asasi manusia menjadikannya sangat disegani oleh masyarakat dari berbagai kalangan dan latar belakang identitas yang berbeda. Terkhusus pembelaannya terhadap hak-hak kelompok minoritas yang tertindas baik dari agama maupun etnis. Pemecahan masalah saat terjadi konflik dengan mengedepankan dialog yang lebih menjunjung nilai-nilai kemanusiaan menjadikan Gus Dur sebagai sosok mediator yang handal. Pemikirannya tentang humanism, sangat ideal diimplemantasikan dalam dialog antar agama, beliau menawarkan konsep yang lebih focus kepada sisi kemanusiaan, hak-hak manusia itu sendiri daripada dialog yang sifatnya teologis.Gus dur merupakan sosok yang sangat humanis beliau pernah berpesan agar di pusaranya dipahat sebuah tulisan, “Di Sini Dimakamkan seorang Humanis”. Artinya, dia ingin dikenang sebagai pejuang kemanusiaan. Gelar tokoh humanis agaknya lebih tepat disematkan kepadanya. Sebab, humanisme Gus Dur benar-benar berangkat dari nilai-nilai Islam paling dalam, yang melampaui etnis, teritorial, hingga batas kenegaraan.
REPRESENTASI POLA PERILAKU TASAWUF DALAM MEMBANGUN DINAMISASI MASYARAKAT GLOBAL Natsir, Muhammad
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.3021

Abstract

AbstrakIslam agama Rahmatan lil ‘alamin yang mengajarkan sikap wasathiyah sesuai dengan metodologi Al-Qur’an, yaitu lembut, santun, ramah, berlapang dada, dan mengandalkan kekuatan doa. Wajah Islam Nusantara yang dibawa oleh para mujahid sufi wali sanga adalah  sangat kental diwarnai oleh corak Tasawuf, yaitu corak keIslaman yang lembut, santun dan toleran. Para Ulama’ dari kurun waktu ke waktu yang lain telah memposisikan dirinya sebagai obor umat, yang senantiasa membimbing umat agar menjadi sebatang pohon yang indah. Akar keyakinan yang kokoh; batang, dahan, ranting dan dedaunannya adalah istiqomah; sedangkan buah pohon keIslaman adalah integritas akhlak, etika, dan moral.Ajaran Islam memiliki tiga pilar; iman, Islam dan ihsan, kemudian berkembang menjadi akidah, syari’ah, dan akhlak atau tawhid, fikih dan Tasawuf. Ihsan merupakan essensi Tasawuf dan sebaliknya, keduanya merupakan pilar utama untuk membangun pribadi Muslim yang saleh, yaitu pribadi yang tercermin pada diri dan perilaku Nabi Muhammad SAW sebagai Al-Qur’an hidup.Indonesia telah masuk pada abad ke-21 atau abad global, banyak masyarakat muslim yang berhasil menduduki posisi strategis di segala ranah kehidupan; politik, ekonomi, sosial dan budaya, yang seharusnya mewarnai Indonesia dengan nilai-nilai keIslaman semisal etos kerja, produktifitas, professional, dan integritas yang berujung pada kemaslahatan umat manusia. Akan tetapi, moralitas mereka kotor karena hanya menunjukkan simbol-simbol keIslaman saja. Ihsan (Tasawuf) dipahami secara inklusif; terbatas pada ranah perilaku peribadatan saja, sehingga Rekontekstualisasi nilai-nilai Tasawuf pada seluruh ranah kehidupan manusia akan menjadi wujud perilaku nyata sebagai representasi dari nilai ajaran tasawuf itu sendiri untuk mewujudkan maslahah bagi manusia yang dinamis seiring perkembangan zaman.Kata Kunci : Representasi, Tasawuf, masyarakat, globalAbstract Islam Rahmatan lil 'alamin religion that teaches attitude wasathiyah accordance with the methodology of the Qur'an, that is gentle, courteous, friendly, diledang chest, and rely on the power of prayer. The face of Islamic archipelago brought by the Sufi sage mujahid is very strongly colored by the style of Sufism, ie the pattern of keIslaman gentle, polite and tolerant. The Ulama 'from time to time others have positioned themselves as the torch of the Ummah, who constantly guides the people into a beautiful tree. The root of firm beliefs; stems, branches, twigs and leaves are istiqomah; while the fruit of Islamic trees is the integrity of morals, ethics, and morals.Islamic teachings have three pillars; faith, Islam and ihsan, then developed into aqidah, shari'ah, and morals or tawhid, fiqh and mysticism. Ihsan is the essence of Sufism and vice versa, both of which are the main pillars for building a pious Muslim personality, a person who is reflected in the self and behavior of Prophet Muhammad as the living Qur'an.Indonesia has entered the 21st century or the global century, many Muslim societies have succeeded in occupying strategic positions in all spheres of life; political, economic, social and cultural rights, which should color Indonesia with Islamic values such as work ethic, productivity, professional, and integrity that lead to the benefit of mankind. However, their morality is dirty because it shows only the symbols of Islam. Ihsan (Sufism) is understood inclusively; confined to the domain of religious behavior only, so that Rekontekstualisasi the values of Sufism on the entire realm of human life will be a manifest behavior as a representation of the value of the teachings of Sufism itself to realize the maslahah for human dynamic as the times.Keywords: Representation, Sufism, society, global
pemimpin dalam perspektif total quality managemen Yasin, Nurhadi Yasin
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.3100

Abstract

Lembaga pendidikan dapat dilihat dari peran serta kepala sekolah sebagai pemimpin (leadership). Arah kebijaka yang diambil berdampak pada kinerja seluruh elemen-elemen pendidikan. Sehingga totality dan kuality akan bisa dirasakan seluruh steak holder, dengan berorientasi dan tolok ukur pada kepuasan pelanggan (siswa dan wali murid). Pola kinerja kepala sekolah dapat dilihat dengan empat model yaitu; (1) Pemimpin Otokratis; (2) Pemimpin Pseudo-Demokratis; (3) Pemimpin Lasissez-Faire; (4) Pemimpin Demokratis. Dari empat model tersebut seorang pemimpin dipengaruhi relasi-relasi, baik itu kepada pemerintah, stake holder eksternal, stake holder internal dan lembaga-lembaga sejenis. Hasil dan kemampuan seorang pemimpin dikatakan berhasil apabila mampu memuaskan pelanggan (siswa dan wali murid). 
PLURALISME AGAMA DI INDONESIA (Tantangan dan Peluang Bagi Keutuhan Bangsa) S.Ag, julita lestari
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.4913

Abstract

AbstrakKeberagaman agama di satu sisi menjadikan perbedaan yang cenderung melahirkan perpecahan di kalangan umat beragama. Di sisi lain, keberagaman agama merupakan pemersatu umat karena saling menghargai perbedaan yang ada. Pluralisme yang melahirkan dua sisi ini menjadikan penting untuk dikaji. Indonesia merupakan salah satu negara yang menganut tidak hanya satu agama namun terdiri bermacam-macam agama, yaitu Islam, Kristen, Budha, Kong Hu chu, Hindudan agama-agama lainnya. Kepluralismean agama di Indonesia ini memiliki tantangan dan peluang tersendiri bagi keutuhan bangsa.  Tantangan terbesar Indonesia sebagai negara pluralisme adalah cenderung menimbulkan konflik. Dikarenakan setiap agama melakukan truth claim terhadap agamanya sendiri dan agama lain dianggap salah. Adapun peluang pluralisme agama di Indonesia bagi keutuhan bangsa yaitu lahirnya sikap toleran sesama umat karena mampu menghargai keragaman beragama.AbstractReligious diversity on the one hand makes a difference that tends to give birth to divisions among religious communities. On the other hand, religious diversity is a unifying people because they respect each other's differences. Pluralism which gives birth to two sides makes it important to study. Indonesia is one country that adheres to not only one religion but consists of various religions, namely Islam, Christianity, Buddhism, Confucianism, Hindudan and other religions. Religious pluralism in Indonesia has its own challenges and opportunities for national integrity. Indonesia's biggest challenge as a state of pluralism is that it tends to cause conflict. Because every religion makes truth claims against its own religion and other religions are considered wrong. The opportunity for religious pluralism in Indonesia for the integrity of the nation is the birth of a tolerant attitude among people because it is able to appreciate religious diversity.  
Nilai-nilai humanisme dalam dialog antar agama perspektif Gus Dur Muhammad Aqil S. Ag
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.4915

Abstract

AbstractThe figure of Gus Dur is a unique figure and his thoughts are typical. For most people, his thoughts are difficult to guess and difficult to digest by ordinary lay people, making him a controversial figure as well as being admired. Gus Dur as a teacher of the nation and an intellectual figure is a person who upholds the values of humanism. His struggle in upholding human rights made him highly respected by people from various backgrounds and different identity backgrounds. In particular his defense of the rights of oppressed minorities from both religion and ethnicity. Solving problems during conflicts by promoting dialogue that upholds human values makes Abdurrahman a reliable mediator. His thinking about humanism, is ideally implemented in interfaith dialogue, he offers a concept that is more focused on the human side, human rights themselves rather than dialogue that is theological in nature. , "Here a Humanist Is Buried". That is, he wants to be remembered as a humanitarian fighter. The title of a humanist figure seems more appropriate for him. Because Gus Dur's humanism really departed from the deepest values of Islam, which transcended ethnicity, territoriality, to the limit of statehood.                                                  AbstrakSosok Gus Dur merupakan sosok yang unik dan pemikirannya tergolong tipikal.  Bagi kebanyakan orang, pemikiran beliau yang susah di tebak dan sulit dicerna oleh orang awam kebanyakan, menjadikannya sebagai sosok yang kontroversial sekaligus dikagumi. Gus Dur sebagai guru bangsa dan tokoh intelektual adalah sosok yang sangat menjunjung tinggi nilai-nilai humanisme. Perjuangannya dalam menegakkan hak asasi manusia menjadikannya sangat disegani oleh masyarakat dari berbagai kalangan dan latar belakang identitas yang berbeda. Terkhusus pembelaannya terhadap hak-hak kelompok minoritas yang tertindas baik dari agama maupun etnis. Pemecahan masalah saat terjadi konflik dengan mengedepankan dialog yang lebih menjunjung nilai-nilai kemanusiaan menjadikan Gus Dur sebagai sosok mediator yang handal. Pemikirannya tentang humanism, sangat ideal diimplemantasikan dalam dialog antar agama, beliau menawarkan konsep yang lebih focus kepada sisi kemanusiaan, hak-hak manusia itu sendiri daripada dialog yang sifatnya teologis.Gus dur merupakan sosok yang sangat humanis beliau pernah berpesan agar di pusaranya dipahat sebuah tulisan, “Di Sini Dimakamkan seorang Humanis”. Artinya, dia ingin dikenang sebagai pejuang kemanusiaan. Gelar tokoh humanis agaknya lebih tepat disematkan kepadanya. Sebab, humanisme Gus Dur benar-benar berangkat dari nilai-nilai Islam paling dalam, yang melampaui etnis, teritorial, hingga batas kenegaraan.
REPRESENTASI POLA PERILAKU TASAWUF DALAM MEMBANGUN DINAMISASI MASYARAKAT GLOBAL Muhammad Natsir
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.3021

Abstract

AbstrakIslam agama Rahmatan lil ‘alamin yang mengajarkan sikap wasathiyah sesuai dengan metodologi Al-Qur’an, yaitu lembut, santun, ramah, berlapang dada, dan mengandalkan kekuatan doa. Wajah Islam Nusantara yang dibawa oleh para mujahid sufi wali sanga adalah  sangat kental diwarnai oleh corak Tasawuf, yaitu corak keIslaman yang lembut, santun dan toleran. Para Ulama’ dari kurun waktu ke waktu yang lain telah memposisikan dirinya sebagai obor umat, yang senantiasa membimbing umat agar menjadi sebatang pohon yang indah. Akar keyakinan yang kokoh; batang, dahan, ranting dan dedaunannya adalah istiqomah; sedangkan buah pohon keIslaman adalah integritas akhlak, etika, dan moral.Ajaran Islam memiliki tiga pilar; iman, Islam dan ihsan, kemudian berkembang menjadi akidah, syari’ah, dan akhlak atau tawhid, fikih dan Tasawuf. Ihsan merupakan essensi Tasawuf dan sebaliknya, keduanya merupakan pilar utama untuk membangun pribadi Muslim yang saleh, yaitu pribadi yang tercermin pada diri dan perilaku Nabi Muhammad SAW sebagai Al-Qur’an hidup.Indonesia telah masuk pada abad ke-21 atau abad global, banyak masyarakat muslim yang berhasil menduduki posisi strategis di segala ranah kehidupan; politik, ekonomi, sosial dan budaya, yang seharusnya mewarnai Indonesia dengan nilai-nilai keIslaman semisal etos kerja, produktifitas, professional, dan integritas yang berujung pada kemaslahatan umat manusia. Akan tetapi, moralitas mereka kotor karena hanya menunjukkan simbol-simbol keIslaman saja. Ihsan (Tasawuf) dipahami secara inklusif; terbatas pada ranah perilaku peribadatan saja, sehingga Rekontekstualisasi nilai-nilai Tasawuf pada seluruh ranah kehidupan manusia akan menjadi wujud perilaku nyata sebagai representasi dari nilai ajaran tasawuf itu sendiri untuk mewujudkan maslahah bagi manusia yang dinamis seiring perkembangan zaman.Kata Kunci : Representasi, Tasawuf, masyarakat, globalAbstract Islam Rahmatan lil 'alamin religion that teaches attitude wasathiyah accordance with the methodology of the Qur'an, that is gentle, courteous, friendly, diledang chest, and rely on the power of prayer. The face of Islamic archipelago brought by the Sufi sage mujahid is very strongly colored by the style of Sufism, ie the pattern of keIslaman gentle, polite and tolerant. The Ulama 'from time to time others have positioned themselves as the torch of the Ummah, who constantly guides the people into a beautiful tree. The root of firm beliefs; stems, branches, twigs and leaves are istiqomah; while the fruit of Islamic trees is the integrity of morals, ethics, and morals.Islamic teachings have three pillars; faith, Islam and ihsan, then developed into aqidah, shari'ah, and morals or tawhid, fiqh and mysticism. Ihsan is the essence of Sufism and vice versa, both of which are the main pillars for building a pious Muslim personality, a person who is reflected in the self and behavior of Prophet Muhammad as the living Qur'an.Indonesia has entered the 21st century or the global century, many Muslim societies have succeeded in occupying strategic positions in all spheres of life; political, economic, social and cultural rights, which should color Indonesia with Islamic values such as work ethic, productivity, professional, and integrity that lead to the benefit of mankind. However, their morality is dirty because it shows only the symbols of Islam. Ihsan (Sufism) is understood inclusively; confined to the domain of religious behavior only, so that Rekontekstualisasi the values of Sufism on the entire realm of human life will be a manifest behavior as a representation of the value of the teachings of Sufism itself to realize the maslahah for human dynamic as the times.Keywords: Representation, Sufism, society, global
pemimpin dalam perspektif total quality managemen Nurhadi Yasin Yasin
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.3100

Abstract

Lembaga pendidikan dapat dilihat dari peran serta kepala sekolah sebagai pemimpin (leadership). Arah kebijaka yang diambil berdampak pada kinerja seluruh elemen-elemen pendidikan. Sehingga totality dan kuality akan bisa dirasakan seluruh steak holder, dengan berorientasi dan tolok ukur pada kepuasan pelanggan (siswa dan wali murid). Pola kinerja kepala sekolah dapat dilihat dengan empat model yaitu; (1) Pemimpin Otokratis; (2) Pemimpin Pseudo-Demokratis; (3) Pemimpin Lasissez-Faire; (4) Pemimpin Demokratis. Dari empat model tersebut seorang pemimpin dipengaruhi relasi-relasi, baik itu kepada pemerintah, stake holder eksternal, stake holder internal dan lembaga-lembaga sejenis. Hasil dan kemampuan seorang pemimpin dikatakan berhasil apabila mampu memuaskan pelanggan (siswa dan wali murid). 
PLURALISME AGAMA DI INDONESIA (Tantangan dan Peluang Bagi Keutuhan Bangsa) julita lestari S.Ag
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 6, No 1 (2019): Vol. 6, No. 1, April 2019
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v6i1.4913

Abstract

AbstrakKeberagaman agama di satu sisi menjadikan perbedaan yang cenderung melahirkan perpecahan di kalangan umat beragama. Di sisi lain, keberagaman agama merupakan pemersatu umat karena saling menghargai perbedaan yang ada. Pluralisme yang melahirkan dua sisi ini menjadikan penting untuk dikaji. Indonesia merupakan salah satu negara yang menganut tidak hanya satu agama namun terdiri bermacam-macam agama, yaitu Islam, Kristen, Budha, Kong Hu chu, Hindudan agama-agama lainnya. Kepluralismean agama di Indonesia ini memiliki tantangan dan peluang tersendiri bagi keutuhan bangsa.  Tantangan terbesar Indonesia sebagai negara pluralisme adalah cenderung menimbulkan konflik. Dikarenakan setiap agama melakukan truth claim terhadap agamanya sendiri dan agama lain dianggap salah. Adapun peluang pluralisme agama di Indonesia bagi keutuhan bangsa yaitu lahirnya sikap toleran sesama umat karena mampu menghargai keragaman beragama.AbstractReligious diversity on the one hand makes a difference that tends to give birth to divisions among religious communities. On the other hand, religious diversity is a unifying people because they respect each other's differences. Pluralism which gives birth to two sides makes it important to study. Indonesia is one country that adheres to not only one religion but consists of various religions, namely Islam, Christianity, Buddhism, Confucianism, Hindudan and other religions. Religious pluralism in Indonesia has its own challenges and opportunities for national integrity. Indonesia's biggest challenge as a state of pluralism is that it tends to cause conflict. Because every religion makes truth claims against its own religion and other religions are considered wrong. The opportunity for religious pluralism in Indonesia for the integrity of the nation is the birth of a tolerant attitude among people because it is able to appreciate religious diversity.  

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