Fiqh Education Based on Internal Tolerance of Religious ... · Malang, Indonesia . 2SekolahTinggi...
Transcript of Fiqh Education Based on Internal Tolerance of Religious ... · Malang, Indonesia . 2SekolahTinggi...
Fiqh Education Based on Internal Tolerance of
Religious Society of Religious Ideology Variance 1Moh. Anas Kholish and
2Ismail Suardi Wekke
1State Islamic University of Maulana Malik Ibrahim,
Malang, Indonesia. 2SekolahTinggi Agama Islam Negeri Sorong,
West Papua, Indonesia.
Abstract The purpose of this article is to analyse how fiqh education construction
of tolerance and democratic in Pondok Modern Gontor. Secondly, is why
Pondok Modern Gontor has a strong commitment to the education of
tolerance and democratic. The used research type in this research is a
qualitative research with a phenomenological approach. The used data
collection methods were; In-depth interviews (depth interview),
observation and documentation.
Key Words:Gontor, education, tolerance.
International Journal of Pure and Applied MathematicsVolume 119 No. 18 2018, 1033-1043ISSN: 1314-3395 (on-line version)url: http://www.acadpubl.eu/hub/Special Issue http://www.acadpubl.eu/hub/
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1. Introduction
Differences schools of fiqh(Islamic Jurisprudence)is a theological need that is
not negotiable and must be addressed wisely and prudently1. Tolerance Fiqhis a
relevant perspective in breaking down the different variant schools which often
led to conflict2. Fiqh education model with textual mono school in several
Islamic boarding schools becomes one of triggers and fuel to the birth of
intolerance schools of fiqh. The utterances of hatred (Takfiri) on behalf of one
school against the other schools are so fond confronted to other groups.
Pondok3 Modern
4Gontor as one of transformative Islamic education agents in
Indonesia presents an offer of fiqh education model of tolerance school5. The
alumni of Gontor historically always be the glue of people6. The attitude of
Pondok Modern Gontor that tries to be neutral in the ideological variants of life
in this country make Gontor as modern Islamic School that has a vision and
mission as well as a commitment to the integrity of Islamic brotherhood and
nationalism7. The attitudes of Gontoralumni cannot be separated from fiqh
educational model of tolerance and democratic.
2. Findings
The Importance of Tolerance Education: From the Inter-Religious Tolerance until the Religious Internal Tolerance in Indonesia
Reality of religion variant, culture, ethnicity, language and even ideology is a
theological necessity, at the same level also becomes a sociological necessity8.
Therefore, uproot one entity of such variants is something that violates the
1 Sadat, Anwar. “Ikhtilaf di kalangan Ulama al-mujtahidin,” Al-Risalah, vol. 15, Nov 2015. 2 Umar, Abdul Kohar. “Pendidikan Agama Berbasis Multikulturalisme (StudiKritis),” JurnalAt-Ta‟dib. Vol 7, No 2,
2012. 3Pondokpesantren comes from two words, namely cottage and boarding school. “Pondok” comes from the Arabic word "Funduq" which means a place to stay, or boarding. “Pesantren” is a unique form of community environment and has a
positive life value that has its own characteristics, as an Islamic educational institution. Pesantren is a separate
community where kyai, ustadz and santriand administrator of pesantren live together in a value-based environment -the value of Islamic religion complete with its own norms and customs. See M. Dawam Rahardjo (ed.)
PesantrendanPembaharuan, cet. 5 (Jakarta: LP3ES, 1995), 4 “Pondok Modern” refers to modern boarding schools. One of the special characteristic of "Pondok Modern" is the language used by the elements of modern boarding schools mostly using Arabic and English as an effort to answer the
challenges of the times it passes. Regarding the system of leadership, the modern boarding school not only rely on the only kyai, but the charismatic to rationalistic, from paternalistic authoritarian to participatory diplomatic. See, Abdul
Tolib, Pendidikan Di Pondok Pesantren Modern. Jurnal Risaalah, Vol .1 , No. 1, Desember 2015. 5 [1] Abdurrachim, Reza Fahmi Haji. “Building Harmony and Peace through Religious Education: Social Prejudice and RebelianceBehavior of Students in Modern Islamic Boarding School Gontor Darussalam, East Java,” Ar-Raniry:
International Journal of Islamic Studies Vol. 2, No.2, Dec. 2015. 6Zarkasyi, Hamid Fahmy. “Modern Pondok Pesantren: Maintaining Tradition in Modern System,” Jurnal Tsaqafah Vol. 11, No. 2, Nov. 2015. 7Zarkasyi, Hamid Fahmy. “Modern Pondok Pesantren: Maintaining Tradition in Modern System,” Jurnal Tsaqafah
Vol. 11, No. 2, Nov. 2015. 8Ryandi.“AntaraPluralisme Liberal dan Toleransi Islam,” Jurnal Kalimah, Vol. 11, No. 2, September 2013.
International Journal of Pure and Applied Mathematics Special Issue
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universal destiny of God and sociological disposition9. In Koran, mankind was
created by the different ethnic background (ethnic). This difference is with the
aim that they become acquainted and understand each other10
.
In a theological perspective, God is able to make all his servants in this world
into one belief or one religion. But in reality God does not decide that there is
only one religion in the world. With understanding with Koran based correctly,
appreciate the difference should be the consequence, because one of the
doctrine sources of tolerance is the holy book1112
.
Even in the context of micro, God also does not want Islam to be only
understood by a certain group that becomes a religious ideology and monolithic
school. It was demonstrated that the theological destiny requires people to have
an attitude of tolerance for various religions other than Islam even in a micro
context also calls for internal tolerance of religious community13
. And in
another term, it is called a concept of tasamuh14
. As tolerance episode that ever
exemplified by the Prophet Muhammad and his companions, and tabhiin, and
aimmatul mazahib, Islam teaches peace, tolerance and far from radical
behaviours that harm themselves and others15
. Doctrine of safe, comfortable and
peaceful in Islam is as spoken Rasulullah Saw, that "al-Muslimu man yadihi wa
min salima alMuslimuna lisanihi"16
.
In the context of diversity in Indonesia, religious pluralism cannot be
understood as only then adopt the concepts and theories of pluralism offered the
Western world as a 'taken for granted' concept. Pluralism in Indonesia is formed
by background and socio-cultural situations that are clearly different from the
Western world where pluralism appears. The style of our culture is correctly
called as "Cosmic-Monism" which illustrates that the entire cosmos with
different aspects are essentially rooted in the principles of divine17
.
In its development, the tolerance attitude is expressed by Western scholars with
the idea of pluralism. Though the idea of pluralism genealogically actually born
in response to the hubris and the monopoly of a culture against cultural variants
developed in the West, not as optics of the reality of religious variants. The truth
9 Abu-Nime, Mohammed. “A Framework for Nonviolence and Peacebuilding in islam,” Journal of Law and Religion,
Vol. 15, No. 1/2 (2000 - 2001) 10Rohayana, Ade Dedi. “Islam dan Keberagaman (Kemajemukan),” JurnalHukum Islam (JHI) vol. 9, No. 2, Desember
2011. 11Mba, DeniAlfian. “Model Toleransidalam Eksegese Khotbah Areopagus,” Jurnal Religió , Vol. 6, No. 2, 2016. 12Zuhdi, Muhammad Harfin. “Fundamentalis medan Upaya Deradikalisasi Pemahaman Al-Qur‟an dan Hadis,”
JurnalReligia, Vol. 13, No. 1, April 2010. 13Hamidah. “Al-Ukhuwah al-Ijtima‟iyahwa al-Insaniyah: Kajianterhadap Pluralisme Agama danKerjasama Kemanusiaan,” Jurnal Intizar, Vol. 21, No. 2, 2015. 14Sunaryo, Agus. “Fikih Tasamuh: Membangun Kembali Wajah Islam Yang Toleran,” Journal Akademika: Jurnal
Pemikiran Islam, Vol. 18 Issue 2, 2014. 15Mahmudah, Husnatul. “Etika Islam Untuk Perdamaian Perspektif Fikih,” Jurnal El-Hikam Vol. IX No. 2 July -
Desember 2016. 16Munip, Abdul. “Menangkal Radikalisme Agama di Sekolah,” Jurnal Pendidikan Islam, Vol. I, No.2, December 2012. 17Halim.Abdul.“Konstruksi Pluralisme Agama dalam Islam,” Jurnal TAJDID Vol. XIV, No. 2, July-December 2015.
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claims and cultural hubris one over other cultures makes pluralism must
descend to respond to social problems.
Effects of pluralism that results on relativizing the hubris of one culture over
other cultures is a sociological necessity. However it is not appropriate when the
idea of pluralism is used as an optical perspective and in view of the religious
variant, for in the religious has certain domain which cannot be relativized as in
the culture context. So, suitable religious attitude in addressing the religious
variant is with the attitude of religious plurality. On another level, the idea of
pluralism with its relativism effect certainly is not relevant to the existence of
religion as a sacred belief that could not be proved.
A Muslim must be the embodiment of his belief, and to realize his belief into
action, so that it becomes a muhsin although nature of ihsan is universal which
has no limits of identity and faith that leads to love of divine18
.
However the appearance of many conflicts in the name of religion in Indonesia
makes religion as "the accused", in the sense that religion is a source of
violence, minimal justify acts of violence committed by adherents to other
faiths, or by denominational mainstream against the flow of non-mainstream19
.
This accusation on one side is right at a point when the religious texts are
interpreted and used to be a means of justification for acts of violence against
others2021
. Instead it also could be rejected given that there are indeed a lot of
religious texts that would encourage the use of non-violent path of peace or to
manage the differences22
. Religion-based conflicts are potentially foster
solidarity, then the force mentions the religious conflicts in various riots,
implying the existence of a specific interest23
.
Social conflict is something inherent in society. This is due to the heterogeneous
nature of the community, leading always to contrary conditions, conflicts, and
changes involving various forces in society to compete for available resources.
It must be realized that an open attitude among members of society toward other
party has spawned tensions and their self-righteous (truth claims), including the
trigger24
. Conflict in itself shows two faces: violence and peace. Conflicts which
are not managed properly will give birth to prejudice, discrimination, to the
18Izmuddin, Iiz. “Hukum Islam, Pluralisme, dan Realitas Sosial,” Jurnal Ar-Risalah- Jurnal Kajian Hukum Islam, Vol.
12, No. 1, December 2012. 19Ma‟arif, Syamsul. “Nalar Anarkisme Agama-Agama: Antara Doktrindan Realitas Sejarah,” JurnalHarmoni, Oct 2010. 20Isnaeni, Ahmad. “Kekerasan Atas Nama Agama,” Kalam-Jurnal Studi Agama Dan Pemikiran Islam, Vol. 8, no. 2,
Dec 2014. 21Dahlan, Fahrurrozi. “Fundamentalisme Agama: Antara Fenomena Dakwahdan Kekerasan Atas Nama Agama,”
JurnalIlmuDakwah Vol. 6 No. 20, EdisiJuli-Desember 2012. 22Majid, Abdul, Muhammad Najm-ul-Hassan, Muhammad Abdullah Abid&Manzoor Ahmad. “Promotion Of Peace In The Light Of The Holy Quran,” Gomal University Journal of Research, 30(2) December, 2014. 23Sholeh UG. “Agama, Kekerasandan Homogenisasi Kultural,” Jurnal Al MawaridEdisi VII 2002. 24Yunus, Firdaus M. “Konflik Agama di Indonesia Problem Dan Solusi Pemecahannya.” Jurnal Substantia, Volume 16 Nomor 2, Okotber 2014.
International Journal of Pure and Applied Mathematics Special Issue
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form of physical violence and death. Instead, conflict which has been managed
properly will give birth to peace, in which the differences resolved by means of
non-violence25
.
Moving from Interfaith Tolerance Education toward Internal Religious Tolerance Education
These conditions underlie the academics makes the concept of religious
multiculturalism education as an optical to suppress violence in the name of
religion. Religious truth claims so easily be confronted to other religions26
. So
what happens is a holy war in the name of religions. In an effort to create a
harmony of diversity, a critical group of people who voiced the value of
tolerance itself is needed27
. Intellectuals such as Cak Nur and Gus Dur are very
industrious voicing issues of multiculturalism and religious pluralism. Efforts to
join hands with other religions are so loud and confrontational at voiced by the
activists of multiculturalism.
However, the pluralism educational concept of religious multiculturalism is
only capable of landing at the macro level and is not capable of landing at the
micro level that is internal religious community. Multiculturalism Education
Concepts in Islamic religious education would be utopian when the cognition
device is not provided, fiqh with tolerance-based28
. Fiqh learning Islamic
boarding school is only taught mono schools and instead of building such a vast
distance between the internal Muslims. Even the concept of pluralism and
multiculturalism which they are fond of calling it cannot also be landed in the
diversity context of fiqh. Religious tolerance can be built in a mature, but the
internal tolerance religious community is just ignored. Construction of internal
harmony is a mirage of religious Muslims who are in the midst of the arid
desert, which was buffeted by strong ideological differences of schools
problems29
. The fire turmoil of unflagging ideology burn primordialism of its
devoted followers.
The Role of Pondok Modern Gontor in Realizing Tolerance Fiqh Education of Internal Religious Community
In the middle of the Muslim living conditions who were hit by the internal
conflict erosion of religious community, Pondok Modern Gontor (PMG) comes
with an offer of fiqh tolerance education concept. Religious ideology identity of
students as grade 1 to grade 3 of Tsanawiyyah is not deprived, but instead given
the freedom to affirm their identity as well even traces the identity of the school
25Khotimah.“Dialog dan Kerukunan Antar Umat Beragama,” Jurnal Ushuluddin vol. xvii no. 2, juli 2011. 26Cavanaugh, William T. “Does Religion Cause Violence?” Divinity Harvard Bulletin, Spring/Summer (Vol. 35, Nos. 2 & 3) 2007. 27Affandi, Nurkholik. “Harmoni Dalam Keragaman (Sebuah Analisistentang Konstruksi Perdamaian Antar Umat
Beragama),” Jurnal Komunikasidan Sosial Keagamaan. Vol: XV, No. 1, Juni 2012. 28Pohl, Florian. "Islamic Education and Civil Society: Reflections on the Pesantren Tradition in Contemporary
Indonesia," Comparative Education Review 50, no. 3 (August 2006): 389-409. 29Fata, A. Khoirul& M. AinunNajib.“KontekstualisasiPemikiranHasyimAsy„ariTentangPersatuanUmat Islam,” Jurnal MIQOT Vol. XXXVIII No. 2 Juli-Desember 2014.
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of students directly in the authoritative source. Fiqh special curriculum in PMG
grade 4 is equivalent to Grade 1 of aliyah by using fiqh Ahkam configured in
kitab Hadith Bulughul Maram. It is intended that students in possessing certain
school are not only become a Muqollid. Pupils are educated to not only become
a connoisseur of the aimmatul mazahib ijtihad product. However, the students
are taught to understand how mazahib aimmatul proceeds to a product that is
today included (Taqdisul afkar) in a religious ideology.
When entering grade 5 (equivalent to grade 2 of aliyah) the students are taught
fiqh by using the book of Ibnu Rusyd, it is Bidayatul mujtahid. In the book, the
students are taught that as a beginner mujtahid, it is by analysing schools
variants of opinion presented in the book. Social and historical background of
Mujtahids is also being studied. So that students can understand the opinion of
aimmatul mazahib proportionately. They are not blind fanatics that can lead to
internal conflict and Gap in Muslims. It was as Charles Kimball said that
religion can be a disaster when there is truth claims obedience.
For resulting fiqh education which is tolerant, at the same level, Gontor also
provides methodology tools, they are the students of grade 3, 4, 5 and 6 who are
given subjects of Kaidah Fiqhiyyah and Usul Fiqh. It is intended as a
epistemology foothold to understand the reason construction of Mujtahid, for by
Kaidah Fiqih and usul fiqih, the students are not only become the fanantics of
orthodox sect. So talfiq of fiqh school is no longer a ban. Fiqh education
constructed by Pondok Modern Gontor is highly relevant to the thesis of Sahal
Mahfudz as the initiator of social fiqh in Indonesia. He said that fiqh actually
has a dual function, as a measure of social reality with very ideal variant that led
to istinbatul hukum with its halal and haram, at the different level, fiqh also
serves as a tool of social engineering (tool social engineering)30
.
In essence, as an Islamic institution, PMG has the distinction with other Islamic
educational institutions, particularly in developing fiqh education with internal
harmony of religious tolerance. PMG has always been the forefront in
maintaining the internal integrity of the religious community. In the history of
its travels, PMG participates in guarding the ideological plurality and schools.
PMG positions itself as an institution that always stands above for all the
groups31
. That means PMG already become agents in guarding the
constitutional mandate that appreciates differences as mentioned in article 22
paragraphs 2 of the 1945 Constitution.
A boarding institution is inseparable from the concept of who is a role model or
its founder32
. For the founders of Gontor, different sects and religious ideology
30Zubaedi.“Membangun Fikih Yang Berorientasi Sosial: Dialektika Fikihdengan Realitas Empirik Masyarakat,” Jurnal
Al-Jami„ah, Vol. 44, No. 2, 2006. 31Nurhakim, Moh. “Imam Zarkasyi Dan Pembaharuan Pesantren :Rekonstruksi Aspek Kurikulum, Menejemen Dan
Etikapendidikan,” Jurnal Progresiva Vol. 5, No.1, Desember 2011. 32Rahmawati, Erik Sabtidan M. HattaSatria.“Implementasi Toleransi Beragama di Pondok Pesantren Darut Taqwa Pasuruan,” Jurnal de Jure, Jurnal Syariahdan Hukum, Volume 6 Nomor 1, Juni 2014.
International Journal of Pure and Applied Mathematics Special Issue
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is a theological and sociological necessity. The attitude of the students and
alumni of Gontor of differences of religious sects and ideologies expressed in
Pondok Modern Gontor in its five points state that freedom of thought is fuel of
students‟characters realization that are moderate and tolerant.
Besides Panca Jiwa, it cannot be freed of vital tolerance educational role
constructed by very democratic PMG. Trimurti as the value to a life in the
education system in Gontor really rooted in cognitive systems and internalizes
his students in the movement and attitude.
Fiqh education character whic is tolerant in PMG is not just being an
ontological idea and epistemological soar, but tolerance fiqh is capable of
landing on the level of axiological activity of Gontor students. In the worship
activities, the students are given the freedom to express their ideology
democratically, without interrupting of the students with different views. If the
culture of fiqh in Indonesian is grounded in tolerance fiqh education
epistemology in Gontor, then the internal harmony of religious community in
Indonesia will be nurtured well. The condition is consistent with Yusuf Al-
Qordlawiy thought which stated that dissent is a theological necessity that must
be addressed by grace, not by sharpening the differences resulting diffusion
scattered the society33
. Gontor is a miniature of Indonesia. The unity of sect,
ideology, culture, language is mixed and evolved into one and remain united
despite the differences variants.
The construction is in line with the design of moral education by Thomas
Lickona called moral knowing, moral feeling and moral action. That's why the
vital subjects of fiqh based internal-religious tolerance are a obligatory
constructive in the condition of Indonesia which have various religious ideology
prone to conflict. Even in the perspective of Ibnu Kholdun in his opus magnum
"Al Muqaddimah" said that in matters of internal tolerance religious
community, the country should seek internal harmony present in the religious
community by accommodating fiqhh education curriculum in Pondok Modern
Gontor into the national curriculum, so that the internal ideological conflicts in
the name of religious community is no longer the case in a country that upholds
the values of democracy and pluralism34
.
3. Conclusion
From the explanation above, it can be taken some conclusion that tolerance fiqh
education is a pedagogical necessity in the context of Pondok Modern Gontoras
transformative agent of Islamic education which is realized by preparing the
alumni with the provision of tolerance fiqh education. The fiqh construction of
religious community internal tolerance rests on the principles of brotherhood
33Ma‟mun, Sukron, “Pluralisme Agama danToleransiDalam Islam Perspektif Yusuf Al-Qaradhawi,” Jurnal
HUMANIORA, Vol.4 No.2 Oktober 2013: 1220-1228. 34Misrawi, Zuhairi. “Kesadaran Multikultural Dan Deradikalisasi Pendidikan Islam: Pengalaman Bhinneka Tunggal Ikadan Qabul Al-akhar,” Jurnal Pendidikan Islam. Vol.I, Nomor 2, Desember 2012.
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and freedom configured in PancaJiwa (five soul) and Pondok Modern Gontor
motto "Berdiri Di atasdanuntuksemuagolongan" (Standing at the top and for all
groups). The construction of tolerance fiqh education in Pondok Modern Gontor
is using multi-schools and epistemology reason. The construction of tolerance
fiqh education is not only at the level of cognition taught for the students,
however it is also internalized in affective and psychomotor level so that it
becomes a character.
References
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[2] Abu-Nime, Mohammed. “A Framework for Nonviolence and Peacebuilding in islam,” Journal of Law and Religion, Vol. 15, No. 1/2 (2000 - 2001),
[3] Affandi, Nurkholik. “Harmoni Dalam Keragaman (Sebuah Analisistentang Konstruksi Perdamaian Antar Umat Beragama),” Jurnal Komunikasidan Sosial Keagamaan. Vol: XV, No. 1, Juni 2012.
[4] Cavanaugh, William T. “Does Religion Cause Violence?” Divinity Harvard Bulletin, Spring/Summer (Vol. 35, Nos. 2 & 3) 2007.
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[13] Ma‟mun, Sukron, “Pluralisme Agama dan Toleransi Dalam Islam Perspektif Yusuf Al-Qaradhawi,” Jurnal HUMANIORA, Vol.4 No.2 Oktober 2013: 1220-1228.
[14] Mahmudah, Husnatul. “Etika Islam Untuk Perdamaian Perspektif Fikih,” Jurnal El-Hikam Vol. IX No. 2 July - Desember 2016.
[15] Majid, Abdul, Muhammad Najm-ul-Hassan, Muhammad Abdullah Abid&Manzoor Ahmad. “Promotion Of Peace In The Light Of The Holy Quran,” Gomal University Journal of Research, 30(2) December, 2014.
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[17] Misrawi, Zuhairi. “Kesadaran Multikultural Dan Deradikalisasi Pendidikan Islam: Pengalaman Bhinneka Tunggal Ikadan Qabul Al-akhar,” Jurnal Pendidikan Islam. Vol. I, Nomor 2, Desember 2012.
[18] Munip, Abdul. “MenangkalRadikalisme Agama di Sekolah,” Jurnal Pendidikan Islam, Vol. I, No.2, December 2012.
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[20] Pohl, Florian. "Islamic Education and Civil Society: Reflections on the Pesantren Tradition in Contemporary Indonesia," Comparative Education Review 50, no. 3 (August 2006): 389-409.
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International Journal of Pure and Applied Mathematics Special Issue
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[25] Sholeh UG. “Agama, Kekerasandan Homogenisasi Kultural,” Jurnal Al Mawarid Edisi VII 2002.
[26] Sunaryo, Agus. “Fikih Tasamuh: Membangun KembaliWajah Islam Yang Toleran,” Journal Akademika: Jurnal Pemikiran Islam, Vol. 18 Issue 2, 2014.
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[28] Yunus, Firdaus M. “Konflik Agama di Indonesia Problem Dan Solusi Pemecahannya.” Jurnal Substantia, Volume 16 Nomor 2, Okotber 2014.
[29] Zubaedi. “Membangun Fikih Yang Berorientasi Sosial: Dialektika Fikihdengan Realitas Empirik Masyarakat,” Jurnal Al-Jami„ah, Vol. 44, No. 2, 2006.
[30] Zarkasyi, Hamid Fahmy. “Modern Pondok Pesantren: Maintaining Tradition in Modern System,” Jurnal Tsaqafah Vol. 11, No. 2, Nov. 2015.
[31] Zuhdi, Muhammad Harfin. “Fundamentalis medan Upaya Deradikalisasi Pemahaman Al-Qur‟an danHadis,” JurnalReligia, Vol. 13, No. 1, April 2010.
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